A09518	----	Milk for babes, and meat for men, or, Principles necessary, to bee known and learned, of such as would know Christ here, or be known of him hereafter Peters, Hugh, 1598-1660. 1630 Approx. 41 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09518 STC 19798.5 ESTC S4415 24367114 ocm 24367114 27584 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09518) Transcribed from: (Early English Books Online ; image set 27584) Images scanned from microfilm: (Early English books, 1475-1640 ; 1823:10) Milk for babes, and meat for men, or, Principles necessary, to bee known and learned, of such as would know Christ here, or be known of him hereafter Peters, Hugh, 1598-1660. [6], 39 p. Successor of G. Thorp], [Amsterdam : 1630. Epistles signed: H.P. Place of publication and name of publisher suggested by STC (2nd ed.). Signatures: A-C⁸(last leaf blank). Page 27 misnumbered as 26. Marginal notes. Imperfect: tightly bound with slight loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Mona Logarbo Sampled and proofread 2004-08 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion MILK for BABES , And MEAT for MEN. OR Principles necessary , to bee known and learned , of such as would know Christ here , or be known of him hereafter . 2. THESS . 1. 8. In flaming Fire , taking vengeance on them that know not God : & that obey not the Gospel of our Lord IESVS CHRIST . Rom. 10. 15. How beautifull are the feet of them that preach the Gospell of peace , &c. Imprinted Anno 1630. To those , whom I have reason to hold deere in Sepulchers London , & elswhere in England , where I have spent the poore Talent , the Lord hath lent mee . BELOVED FREINDS . IT often falls out whilst some have thought it nothing to quit the out-works , and have blamed the watch that guarded them , the enemy hath goten within the ports , & the chiefe Cittadell hath beene endangered . Give mee leave to tell you , that the cause of all uneven walking , carnall fea●●ing , & painted profession amongst you , ariseth from a hart either unbroken or ●nbottomd . For the former of these , you have had ●mongst you my poore endevours , I wish ●hey had been more spirituall , more prevalent . You had my liberty , and I wish my ●ife had gone with it , could that have ac●omplished the end of my labours , the ●alvation of your soules in the day of the LORD . I complaine not of unanswerable love from you . For the second , I send you this tokē not that you want Catechismes , but tha● you may still know much Water canno● quench my love . Commend mee to your Children and Servants and give them this . And know , that good things , if they bee no● esteemd in the abundance of them , wil● bee better valued by their want . Oh walke worthy of the Gospell lest with some desolate Churches you once say : Wee had the Gospell . I commend you all to his grace , who is able to keepe you in the Fellowship of the Gospel and rest . Yours in him H. P. To those , whom my Ministry may concerne in the Netherlands , especially these of Rotterdam , who have had most of my Labours . Loving Freinds . I Know what meanes , what mercies you injoy in these parts , & yet I am not ignorant , what disadvantages Godlines in the power of it hath , by errour in judgment , and loosenes in life ; Look well , and you will finde , it is not all gold that glistereth : Beleeve it , A compleate Christian , is allmost as dainty as the man the Lord lookt for , Ezech. 22. Wherfore as you meet with my labours in publicke , so accept of this for you , & yours in private . You have many other helps ; but having resolved to pitch upon something of this kind , and finding all said before that could bee sayd , I pitcht upon this ground-worke , which I put into this order , for your Fartherance . N●ver dreame of building without foundations , when you have well disgested this Milke , you must then bee fit for stronger Meat . The Lord make us wise with Ioseph , it is a getting time , there will come a spending . And remember that if ever your poore Infants bee driven to wildernesses , to hollow caves , to Fagot and Fire , or to sorrowes of any Kinde , they will thanke God & you , they were well catechized . The comfort of these principles hee wisheth you who is Yours in the Rock Christ. H. P. WHat is the end and scope of Catechizing ? To procure & increase knowledge . What is the originall and fountain of knowledge ? The Scripture , that is : The Bookes of the Old and New Testament . What is necessary to bee knowne concerning them ? Two things . The first is : That they are the very word of God , or they flow from God , by Divine inspiration , 2. Tim. 3. 16. What is the second thing ? That they are perfect without defect or errour , every way sufficient of themselves alone , to guide us in all things needfull to salvation , without adding ought to them , or diminishing ought from them . Psal. 19. 7. What is the subject of knowledge ? God : who must be considered first in his Nature , secondly in his workes . What is necessary to be knowne in the Nature of God ? Foure things . First : That there is a God. Secondly : That hee is glorious in nature . Thirdly : That he is three in persons . Fourthly : That hee is one in essence . How doe you prove there is a God ? Every line in Scripture proves it , and every Creature speakes it , and every conscience in horrour knowes it &c. How prove you hee is glorious ? As many Scriptures prove it : so it may bee seene in these particulars . 1. he is a incorporeall . 2. b eternall . 3. c incomprehensible . 4. d immutable . 5. e omnipotent . 6. f omniscient . 7. most g holy . 8. h all sufficient . 9. most i mercifull . 10. k immortall . How doe you prove hee is three in persons , and one in essence ? Many Scriptures give testimony to the Trinity , as Matth. 28. 19. 1. Ioh. 5. 7. And that there is but one , is cleere , Isa. 44. 6. 8. Mark. 12. 29. 1. Cor. 8. 4. What are the workes of God ? They bee either of Creation or providence . What is necessary for you to beleeve concerning the Creation ? These five things . First : That the World had a beginning , and was not eternall . Genes . 1. 1. Secondly . That the World and all things were made by God. Act. 17. 24. What are the rest ? Thirdly . That all was made of nothing . Rom. 4. 17. Fourthly . That God made all things by his Word only . Genes . 1. Fiftly . That all things in their Creation were made good . Genes . 2. 1. What must you know concerning his Providence ? Seven things . First . That God still knowes and takes continuall notice of all things . Prov. 15. 3. Secondly . That God upholds & governs and disposeth of the World , so as all things continue through him . Psal. 119. 91. What are the other ? Thirdly . That this Providence of God reacheth to all things , even the smallest things are governed and upheld by God. Rom. 11. 36. Fourthly . That of all Creatures God hath most care and respect of Men. Prov. 8. 31. What are the rest ? Fiftly . That the good or evill , which befalleth Man , is not without Gods Providence . Amos 3. 6. Sixtly . That hee doth whatsoever pleaseth him in Heaven or in Earth . Psal. 115. 3 Lastly . That Gods dominion is everlasting . Psal. 146. 10. What must you know , concerning his particular Providence , touching Man ? The things , concerning Man , have respect unto his fourefold Estate . The first . of Innocency , the second of corruption or misery , the third of grace , the fourth of glory . Concerning mans first estate , what must you know ? Two things . First : God made man after his owne image . Gen. 1. 26. Secondly : This image of God chiefly cōsisted in knowledge , holines , and righteousnes . Eccl. 7. 29. What must you know concerning mans second estate of misery ? It must bee considered two wayes . First : In the cause of it . Secondly : in the parts of it . The cause of it was the fall of our first parents . In their fall what must you know ? Three things . What is the first ? That our parents Adam & Eve fell and lost speedily the happines in which they were created : as appears Gen. 3. 7. And there they did loose God , Paradice , and Gods Image . What are the other two ? Secondly : This losse befell them only for their owne sinne . Rom. 5. 12. Thirdly : By their sin wee are defiled , and deprived of the glory of God. Rom. 3. 23. What be the parts of mans misery ? They are two , namely sin , and punishment . What must you know concerning sin ? These foure things . First : That all men have sinned . Psal. 14. 1. 2. 3. Secondly : That the nature of man is stained from his byrth . Iob 14. 4. What are the other two ? Thirdly : That this infection hath over-spread the whole nature of man , and tainted it many waies . l Fourthly : Besides this , every man is guilty of horrible and vile actuall sins , and that very many . What must you know concerning the punishment of sin ? That all Men in their naturall Estate are extreamly miserable in respect of the punishmēt to which they are lyable for their sins . Nahum . 1. 2. 3. 6. And the sorts of m punishments are many and grievous , the last , whereof is eternall paine and damnation . Is this all you are to beleeve concerning sin ? To this must bee added , that the least transgression of the Law , is sin . Now , for the third estate of man , which is of grace . How must that bee considered ? Three wayes . First . in respect of the meanes of the foundation of it . Secondly . In respect of the subject of the possession of it , which is the Church . Thirdly . In respect of Application . What is the meanes of Foundation ? Two fold . First . Election in God. Secondly . Redemption in Christ. What are you to know concerning Election ? These five things . First . That there was a Choise and Election , made by God. Ephes. 1. 4. Secondly . That this Choise was before the foundation of the World. Rom. 9. 11. Thirdly . That some Men are chosen , not all Men , for if all were taken , how could there bee Election ? Màtth . 20. 16. What is the fourth ? The cause of our election is the only free grace of God , and not our works . Ephes. 1. 5. And fiftly . Gods Election is unchangeable : all the Elect shall be saved . Rom. 8. 30. What is the second foundamentall meanes of grace ? Redemptiō in Christ ; in whom wee must consider his person , & his office , and in his person , his divine , and humane nature . What ought you to know concerning his divine nature ? That Iesus Christ was very God , Isai. 9. 6. Ioh. 1. 1. and divers other wayes it may bee proved . And it was needfull hee should bee God. First . For the greatnes of our evill . Secondly . For the greatnes of our good . What must you know , concerning his humane nature ? Foure things . The first , about the matter , namely , that the Son of of God was incarnate , did assume the true nature of man , and was a very man among us . Ioh. 1. 1. The other three concerne the manner . What are they ? First , that he was not conceived as other Men , but by the Holy Ghost . Luke 1. 35. Secondly . That he was borne of a virgin . Esai . 7. 14. Thirdly . That his humane nature did subsist in the divine , and so both made but one person . Col. 2. 9. Having done with his person , how consider you his office ? Either in the whole , or in the parts of it . The whole office of Christ being this , namely : To bee a Mediator ; wherin I must observe five things . What are they ? First : There is but one Mediator betweene God and man even Iesus Christ. 1. Tim. 2. 5. Secondly : That the cause of our salvation in his mediation is not merit in man but grace in God & Christ * What are the rest ? Third●y : That this mediation was from the beginning of the world , and shall bee to the end . Heb. 13. 8. Fourthly . That without the mediation of Christ no flesh can be saved . Act. 4. 12. Fiftly . By the mediator a new contract or covenant was made with God. Ierem. 31. 33. How many sorts or parts of Christs offices are there ? Three . His Propheticall , Priestly , & Kingly office . Concerning his Propheticall office , these things must bee knowne . First . That in Christ are all the treasures of wisdome and knowledge . Colos. 2. 3. What else ? Secondly . That it is Christ only that revealed the truth out of the bosom of his Father . Matth. 11. 27. Thirdly . That Christ himselfe taught doctrine amongst men . Heb. 1. 2. Fourthly . That hee hath revealed the whole counsell of God. Ioh. 15. 15. What are the rest ? Fiftly . The ministery in the church is by authority frō Christ , Matth. 23. 34. Sixtly . The whole efficacy of Doctrine , either recorded in Scripture , or taught by men from thence , depends upon Christ. 2. Pet. 1. 20. 21. Lastly . The prophecy of Christ , belongs generally to all Nations . Isai. 49. 6. What is his Priestly office ? It is that part of his Function , wherby hee maketh Satisfaction unto God for Men. What is required of Christ as the Priest of his Church ? First . Hee must obey the Law of God perfectly . Secondly . Hee must make expiation for our sins by sacrificing to God. Thirdly . Hee must make intercession for us . For the first of these , namely his obedience : What must you beleeve ? First . I must beleeve that hee was without sin in his nature . Ioh. 8. 46. Secondly . Hee fulfilled the Law of God perfectly in all his Actions : hence is hee called the holy one , & the holy Child Iesus . Act. 2. 27. What more ? Thirdly . That hee fulfild the Law not only for himselfe , but for us , and for our sakes . Rom. 8. 3. 4. Fourthly . This righteousnes of his is an everlasting righteousnes , and such , as serves for the Elect of all ages , and a righteousnes , that cannot bee lost . Dan. 9. 24. For his expiation of sin , what must you beleeve ? That it was made by the Passiō of Christ , wherin divers things must bee knowne : as first , that the passion of Christ was by the decree and everlasting fore-appointment of God. Act. 2. 23. What more ? Secondly . The suffrings of Christ were for our sins & for our sakes , so as hee bare all our iniquities , 1. Pet. 2 , 24. Thirdly . That by his passion hee did pacifye God , and make expiation for all our sins . Matth. 17. 5. Proceede to the rest . Fourthly . In his owne person hee fullfilled and finished all suffrings , needfull for our salvation hee did it once for all . 1. Pet. 3. 18. What more ? Fiftly . That the Passion of Christ is a sufficient price for the sins of the whole World , Ioh. 1. 29. Sixtly . that Christ suffred extreme things for us , even the most grievous things could bee imagined , Isai. 63. 1. 2. 7. 8. What must you know about his Intercession ? First . That Christ at the right hand of God maketh Intercession for us , Rom. 8. 34. Secondly . That wee have no Intercessor in Heaven but Christ , 1. Tim. 2. 5. 6. What more ? Thirdly . The Intercession of Christ is perpetuall , hee doth it once , that hee will never faile to doe it in all ages , Heb. 7. 25. 28. Fourthly . That hee maketh Intercession only for the Elect , Ioh. 17. 9. What are you bound to beleeve . concerning his Regall office ? Many things . And first : That hee overcame Sin , Death , the Grave , and Hell , and rose again from the dead , and ascended into Heaven , & sitteth at the right hand of God in Majesty , Rom. 1. 4. Mar. 16. 19. Proceede to the rest ? Secondly . That Christ , who purchased the Church by his blood , is appointed of God , to bee the King , and P of his Church , & Prince over the People of God , having all power in his owne hands , Psal. 2. 6. Thirdly . Hee is appointed Law-giver to the Church , & the judge of the whole world , Iam. 4. 12. What are the rest ? Fourthly . That his governemēt extēds to all nations * . Fiftly . His kingdome is not of this world , but spiritual & celestial † . Sixtly . He wil be with his to the end of the world ‡ . Lastly . His Kingdome is everlasting . Luke 1. 33. So much of the meanes of Grace . What is the subject of Grace ? The Church , which is the whole multitude of Men and Women , elected to eternall life by God in Christ. What must you know concerning the Church ? Many things . And first , that it is a Company separate from the world , gathered by the voice of Christ : The Scripture still maketh difference betwixt the World and the Church : And the Word signifyes such , as are gathered by the voice of Gods Cryers , Ioh. 17. 9. Secondly , Shee is one , Ephes. 4. 4. What more ? Thirdly , Shee is Knit unto Christ , her P by an indissoluble union Col. 1. 18. Shee is one with Christ , not in nature , but in spirit . Ioh. 4. 13 Fourthly , Shee is holy , Ephes. 5. 27. What are the rest ? Fiftly , Shee is Catholike , first , in respect of time . Secondly , in regard of place . And thirdly , Persons . Sixtly , Shee is militant , that is , exposed to many evills in this life 2. Tim. 4. 7 , 8. Seventhly , Shee is invincible , Matth. 16. 18. So much for the subject of Grace . What is the Application ? For the calling of us to God in Christ for our justification , adoption , and sanctification . Concerning Iustification , what must you beleeve ? Many things . First , That by mans owne works no Flesh can bee justifyed , Rom. 3. 20. Secondly . The righteousnes , that maketh us just , is in Iesus Christ being made ours by Imputation , 2. Cor. 5. 21. What more ? Thirdly , That this righteousnes is made ours only by faith , so wee are justified only by Faith , as it layes hold upon the righteousnes of Christ , Rom. 3. 28. Fourthly . This Faith is the gift of God , Ioh. 6. 29. Are these all ? No. Fiftly . All men have not Faith , Isai. 53. 1. Sixtly . There is but one Kind of Faith , by which all the Elect of God are justified , Ephes. 4. 5. Lastly . Being justified by Faith , wee have peace with God , and forgivenes of all our sins Rom. 3. 25. What are you to beleeve about Adoption ? That so many as beleeve have this honor to be called the Sons and Heires of God , for the sealing , wherof , hee giveth the Spirit of Adoption , wherby they cry : Abba Father , 1. Iohn 3. 1. What must you know and beleeve concerning Sanctification ? First . That whom God justifieth , hee sanctifieth , Rom. 8. 30. Secondly . To bee truly sanctified , is in unfained repentance to dye to sin and to rise againe to newnes of life and obedience . Rom. 6. 1. 2. 3. Thirdly . Except wee be borne againe , wee cannot enter into the Kingdome of God , Iohn 3. 5. What else must you know herein ? Fourthly . That Sanctification is Gods gift , and worke in Iesus Christ , wee can no more convert ourselves , then wee can beget ourselves at first , wee can no more create our-selves new men , then wee can create our-selves men . Acts 5. 31. Lastly . Our Sanctification is imperfect in this life . 1. Iohn 1. 8. What are the ordinances of God for procuring and furthering this grace ? Chiefly five . The Word preached . Secondly , The administratiō of Sacraments . Thirdly . Prayer . Fourthly , Discipline . Lastly , Christian Communion . Now , for the fourth and last estate of man , what must you beleeve . Wee must consider the three degrees of it , which are the Resurrection of the Body , the last judgment , and the glory of Heaven . What concerning the Resurrection ? First , That the Bodyes of the dead shall rise out of the earth , and their owne Soules shall enter into them againe , Iob. 19. 23 , 26. The Sea , Fier , Beasts , Ayre , Foules , &c. shall give up their dead , Revel . 20. 12 , 13. What else ? Secondly , That the same Bodies , which men carry about with them in this World , shall rise againe , Iob 19. 26 , 27. Thirdly , This Resurrection shall bee at the end of the World , even the last day of the World , Ioh. 6. 44. For the last Iudgment , what must you know ? Many things . First , There shall be a generall judgment . Iude 14. 15. Secōdly , that Christ shall bee judge , and that in the humane nature , Act. 10. 42. Thirdly , all men shall be then judged , just and unjust , quick and dead , small and great , Rom. 14. 9. Goe on with the rest . Fourthly , All the secret things of mens natures and workes shall bee brought to light , Luk. 8. 17. Fiftly , It shall bee at the last day , but the precise day & houre is not knowne to any Men or Angells , Matth. 24. 36. Is this all ? No. Sixtly . The judgment shall bee most righteous & just , all shall confesse it , Rom. 14. 10. Lastly . The Iudgment shall bee according to mens works . 2. Cor. 5. 10. Concerning the Glory of Heaven , what ought you to beleeve ? First ▪ For the greatnes of it , it is unspeakeable , and in respect of us here on earth incomprehensible , 1. Cor. 2. 9. The second concerns the continuance of it , & so it is eternal , & therefore is this life called eternall life , and immortality . Mat. 25. 46. What more ? The third concernes the causes of it . Heaven is the gift of God , & proceeds only frō his free grace , & not frō any merit in us . Luke . 12. 32. The fourth and last , concerns the persons , that shall injoy it : The Elect of God only obtaine this glory . 1. Cor. 15. 50. The hart being Possest with the former Positive Truths , may thus bee established against Gainsayers . NOw , let me know how you are furnished against the Adversaries : And which are they , that most trouble you ? They are either the Romish Catholikes , or their neere neighbors , the Revived Pelagians . What Weapon have you to encounter them ? That which Christ used against Satan , their leader and maister , namely : The Scripture . Can you confute the Papist by the word in all things wee lay to his charge ? Clearly , as shall appeare , if you will take tryall . How is it manifest that the Pope is Antichrist ? By these Scriptures . Revel . 13. 18. Revel . 17. 3. 5. 1. Tim. 4. 1. 2. 3. Matth. 24. 24. 1. Ioh. 2. 18. 2. Thes. 2. 3. 4. Are the Scriptures sufficient to debate all countroversies and doubts ? Yea. Read and consider these Scriptures . Psal. 119. 105. Isai. 8. 19. 20. 21. Luk. 16. 29. 30. Act. 10. 43. 2. Tim. 3. 16. Heb. 4. 12. How prove you that all sorts ought to know and reade the Scriptures ? By these places . Deut. 6. 6. 7. 8. Psal. 1. 2. Iohn 5. 39. Acts 17. 11. Col. 3. 16. Revel . 1. 3. Can you prove , the Scriptures easy to bee understood of the simple ? Yea. Read Deut. 30. 11. 12. Psal. 119. 130. Prov. 14. 6. Ierem. 31. 34. Matth. 11. 25. Matth 13. 11. May wee not bee ignorant of the Scriptures without any danger ? No. As you may perceive by these Texts . Psal. 95. 10. 11. Prov. 1. 28. 29. &c. Isai. 1. 3. 4. Ier. 4. 22. Matth. 15. 14. 1. Cor. 15. 34 , Doth the word of God then containe in it , all things necessary for our salvation ? Yea. As you may see Isai. 8. 20. Ioh. 20. 31. Acts 20. 32. Rom. 1. 16. Heb. 4. 12. Iames 1. 21. May nothing bee added to , nor taken from the word of God ? No. See Deut. 5. 22. Ios. 1. 7. Prov. 30. 5. 6. Mat. 15. 3. Gal. 1. 8. Revel . 22. 18. 19. So much for the Scriptures . How prove you , that Faith only doth justifie ? From these places . Gen. 15. 6. Mark. 5. 36. Act. 10. 43. Rom. 3. 25. &c. Gal. 2. 16. &c. Ephes. 2. 8. Have wee then no merits nor righteousnes of our owne ? None . As you may see Deut. 9. 4 , 5. Iob 9. 30. 31. Isai. 64. 6. Rom. 30. 10. 11. &c. 1. Cor. 4. 4. 7. Ephes. 2. 8. 9. What is the heynousnes of originall sin ? Great . As these Texts shew . Genes . 5. 6. 7. Iob. 14. 4. Psal. 51. 5. Prov. 20. 9. Ioh. 3. 6. Rom. 5. 12. Is it not possible for us to fullfill the Law ? No. As you may perceive by Deut. 27. 16. Mat. 5. 21. 22. Acts 15. 10. Rom. 8. 3. 1. Cor , 2. 14. Iames 2. 10. Cannot the Pope or a Priest forgive sins ? No. Only God. See Psal. 3. 8. Isai. 43. 25. Mat. 1. 21. Acts 14. 14. Iames 5. 21. 1. Tim. 1. 15. What say you then to Auricular Confession ? It is utterly without warrant . See Psal. 32. 5. 1. Kings 8. 47. Ier. 14. 20. Dan. 9. 15. Mat. 15. 18. 1. Ioh. 1. 9. May wee not pray for the dead ? No. As you may read . 2. Sam. 12. 22. 23. Psal. 49. 7. 8. Exod. 20. 7. Mar. 8. 36. 37. Luk. 16. 27. 28 1. Thes. 4. 13. 14 What say you of Purgatory , and the Popes pardons ? That they are unwarranted by the Word . See Isai. 57. 1. 2. 3. Psal. 51. 7. Eccles. 9. 5. 6 , Matth. 7. 13. 14. Ioh. 3. 18. Revel . 14. 13. Have wee no Mediator or Intercessor in Heaven but only Christ ? None else . As appeares Mat. 11. 28. Mark. 1. 11. Acts 20. 28. Rom. 5. 10. 1. Tim. 2. 5. Heb. 7. 25. May wee not pray to the Saints departed ? No. As is easy to gather from Isai. 63. 16. Ierem. 15. 1. Ezech. 14. 14. Matt. 11. 28. Ioh. 14. 6. Rom. 10. 14. May wee not pray in a strange tongue , that wee understand not ? No. See Act. 2. 1. 2. 3. &c. 1. Cor. 14. 14. 15. &c. May not Saincts and Angells have Divine Worship ? No. As it is cleere in Iudg. 13. 15. 16. Psal. 29. 2. Isai. 42. 8. Mat. 4 10. Act. 10. 25. 26. 1. Cor. 1. 13. What say you to Transubstantiation ? Is not the very Flesh and Blood of Christ in the Sacrament , even the same Body that was crucifyed ? There is no ground to thinke so . See Mat. 26. 26. 27. &c. Luk. 22. 15. 16. &c. Ioh. 6. 33. 1. Cor. 10. 16. 17. 1. Cor. 11. 26. Ioh. 16. 7. How doe wee eate the Body and Blood of Christ then ? Only by Faith , as is cleere . Ioh. 6. 47. 58. Ioh. 11. 26. Ioh. 15. 5. 1. Cor. 10. 1 , 4. 5. Ephes. 3. 17. 2. Cor. 5. 7. Cannot Christs Body bee here by his Allmighty power ? It can bee but in one place at one time , as you may see by these Scriptures . Mat. 24. 23. Mark. 16. 19. Act. 1. 9. 10. 11. Phil. 3. 20. Heb. 8. 1. Heb. 10. 12. What can you say against their choise of meats ? The Spirit of God saith thus . Mat. 15. 11. Act. 10. 13. 14. 15. 1. Cor. 8. 8. Col. 2. 16. 17. 21. Tit. 1. 15. Heb. 13. 9. What have you against their sett Fastings ? These Scriptures . Isai. 58. 4. 5. 6. Mat. 15. 11. 20. Luk. 18. 11. 12. &c. Mat. 6. 17 , 18. May wee not warrantably receive and practise the Ceremonies and Traditions of men ? You may bee pleased to consider these Scriptures . Deut. 5. 32. 33. Levit. 10. 2. Isai. 1. 12 13. 14. Hos. 9. 15. Mat. 23. 4 Gal. 4. 10. May Ministers or Bishops marry as lawfully as other men ? The contrary is the Doctrine of Devills . See 1. Cor. 7. 2. 9. 1. Cor. 9. 5. 1. Thes. 4. 3. 4. 1. Tim. 2 , 4 , 5. Heb. 13. 4. 1. Tim. 4. 2. 3. Is not Masse the Sacrifice of the New Testament ? Prayer is , but we have no ground for Masse . Psal. 4. 5. Psal. 51. 17. 18. 19. Mat. 12. 7. Phil. 4. 18. Heb. 13. 15. 16. 1. Pet. 2. 5. WHat Strength have you now against your other Adversaries , the Pelagians or Armi ? Such as the Holy Ghost affords out of the former Treasury . Then tell mee . Are there some elected , and some reprobated of Gods free Decree ? Yea certainly : Which these Scriptures make manifest . Exod. 33. 19. Psal. 33. 12. Prov. 16. 4. Ioh. 12. 39. 40. Acts 13. 48. Rom. 9. 11. 23. Rom. 8. 28. Ephes. 1. 4. 5. 11. 1. Pet. 1. 1. 2. Revel . 13. 8. Can any man bee certaine of his faith and salvation , and ought wee earnestly to looke therunto ? You may consider these Scriptures . Ioh. 19. 25. Ioh. 10. 9. Rom. 8. 1. 17. 1. Pet. 1. 10. Gal. 4. 5. Heb. 10. 22. 23. Iames 5. 8. Hath not man free will after his fall in spirituall things , and can hee not of him selfe move God-ward ? No. Which may bee proved by these truths . Genes . 6. 5. Psal. 14. 3. Prov. 20. 9. Ierem. 10. 23. Ezech. 36. 26. 27. Mat. 10. 20. Ioh. 1. 13. Rom. 7. 14. 1. Cor. 3. 7. Phil. 2. 13. Iames 1. 17. Ephes. 2. 1. What thinke you of universall Grace , or whether did not Christ dye for all ? Hee did not . These Scriptures well weighed , may satisfye . Mat. 25. 32. Ioh. 7. 11. 15. 27. 28. Ioh. 17. 24. Ioh. 17. 9. 19. 20. 21. Rom. 3. 22. Rom. 8. 3. 4. Ioh. 1. 12. 2. Cor. 5. 15. Ephes. 5. 25. Tit. 2. 14. Heb. 1. 14. Heb. 5. 9. Heb. 10. 14. When wee have gotten Grace , cannot wee loose it all againe , and fall away finally and totally ? No. These Scriptures are plaine . Ierem. 31. 33. 34. Isai. 54. 10. Isai , 57. 15. &c. Hos. 2. 18. Psal. 125. Rom. 14. 4. Rom. 11 , 7. Rom. 8. 35. 37. 38 Ephes. 5. 23. 2. Tim. 1. 12. Ioh. 6. 37. Ioh. 14. 16. Luk. 8. 15. Ioh. 6. 35. 1. Pet. 1. 5. Mat. 16 , 18. Ioh. 5. 25. Other points and other proofs might be added , but this swells too big allready . Passe by literall faults : And give God praise for this lime , & haire , amongst the other rich stuffe for Gods House . Vive ut discas , Disce ut vivas . FINIS . Notes, typically marginal, from the original text Notes for div A09518-e570 Wee must beleeve Two things concerning the Word . Concerning the Nature of God. Foure things . a Ioh. 4. 24 b Psal. 90. 2 c 1. Kings 8. 27 d Iam. 1. 17 e Ps. 115. 3. f Ps. 147. 5 g Psal. 5. 4. h Gen. 17. 1 i Exod. 34. 6. 7 k 1. Tim. 1. 17. Concerning Gods providence . Seven things . Concerning Mans first Estate . Two things . In the Fall. Three things . l 1. Extream darknes 2. insensiblenes . 3. Impotency . 4. Enmity to good . 5. Impunity . 6. abundance of false principles . 7. pronenes to all evill . 8. Want of all righteousnes . 9. The members servants of sin . 10. A servile will. 11. a naturall aptnes to be scandalized . 12. a relishing of the things of Satan . 13. corruptiō of memory . 14. A naturall disunion one from another . m 1. The losse of paradice . 2. the curse of the creatures . 3. an impure and painfull birth . 4. the displeasure of God. 5. a privation of the knowledge of God. 6. bondage to Satan . 7. spirituall death . 8. miserable bodyes . 9. judgments in our outward estates . 10. the retayning good things from us . 11. the cursing of blessings . 12. scourging of sin with sin . 13. hellish horrour . 14. scare of death . 15. A miserable departure , 16. A terrible generall judgement . 17. & lastly Hell. Concerning Election . five things . Concerning Christs humane nature , foure things Concerning the Mediator , five things . * 2. Tim , 1. 9. Sevē things about Christs Propheticall Office. In Christs obedience foure things For the expiation of sins , six things . About his Intercession , foure things . Concerning his Regall office , sevē things . * Psal. 2. 8 † John 18. 36. ‡ Matth. 28. 22. Concerning the Church seven things . In Iustification . Sixe things Sanctification , five things . Resurrection , three things . About the last judgment , sevē things . The glory of heavē . Foure things . Notes for div A09518-e6320 1. Point . Of Popery confuted . 1. Point of Arm. confuted . 
A01982	----	A short catechisme wherein are briefely laid downe the fundamentall principles of Christian religion. Needfull to be knowne of all such as come to the Lords Table. Whereunto is added morning and euening prayer for a family. Gouge, William, 1578-1653. 1616 Approx. 49 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A01982 STC 12126.5 ESTC S118293 99853500 99853500 18884 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01982) Transcribed from: (Early English Books Online ; image set 18884) Images scanned from microfilm: (Early English books, 1475-1640 ; 888:13) A short catechisme wherein are briefely laid downe the fundamentall principles of Christian religion. Needfull to be knowne of all such as come to the Lords Table. Whereunto is added morning and euening prayer for a family. Gouge, William, 1578-1653. The second edition, corrected and inlarged. [2], 18, [6] p. Printed by Io. Beale, London : 1616. By William Gouge. This is the only edition to have the Bible "proofs" quoted in full, on facing versos--STC. Identified as STC 12126a on UMI microfilm. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A short Catechisme , wherein are briefely laid downe the fundamentall Principles of Christian RELIGION . Needfull to be knowne of all such as come to the Lords Table . Whereunto is added Morning and Euening Prayer for a Family . The second Edition , corrected and inlarged . HEB. 5. 12. When for the time yee ought to bee teachers , ye haue need againe that one teach you which be the first Principles of the Oracles of God. LONDON Printed by Io. Beale , 1616. ❧ The Printer to the Reader . Good Reader , THou hast here again these short Principles of Religion published for thy good . I haue the opinion of others , whose iudgements I haue iust cause to reuerence , concerning the soundnes of them . And I doubt not but thou thy selfe , if thou shalt throughly obserue and weigh them , wilt find abundance of matter couched in few wordes . The fewer and briefer that the Principles bee , the sooner are they learned by heart , & the more firmelie are they retained in memory . They way easily be by word of mouth enlarged and amplified by any that hath anie competent measure of knowledge . The texts of Scripture whereunto the Reader was referred before only by quotations in the margent , are now expreslie set downe directlie against the wordes , that thou maiest more readilie see the proofs , and compare the Principles and proofes together . There are also added two Praiers , fit to bee vsed morning and euening in a familie , by such as cannot pray without some such helps . These formes of Praier , were gathered out of such Praiers as the Authour of these Principles hath at diuers times vsed , by one that hath oft heard him All âre published for thy good ▪ Farewell . A SHORT Catachisme , containing the fundamentall Principles of Christian Religion . ¶ The places of Scripture for proofe of euery Answere . Question . 1 WHat is eueryone most bound to know ? Ans . a Euery one is bound to haue knowledge of God and b of himselfe . Question . 1 a They shall all know me , from the least of them , to the greatest of them . b This was one thing which God chiefly aimed at , to make Iob know what man was compared vnto God. Question . 2 Q. Where is this knowledge to be had ? A. c In the holy Scriptures , contained in the old and new Testament . Question . 2 c The Scriptures are able to make thee wise vnto saluation , &c. All Scripture is giuen by inspiration of God , and is profitable for doctrine , &c. That the man of God may be perfect , thorowly furnished vnto all good workes . Question . 3 Q. VVho is the author of the Scripture ? A. d The holy spirit of God , who inspired holy men to write them . Question . 3 d Holy men spake as they were moued by the holy Ghost . — Question . 4 Q. VVhy were they written ? A. e For our learning . Question . 4 e Whatsoeuer things were written afore time , were writtē for our lerning . Question . 5 Q. What doe they teach concerning God ? A. That he is f a Spirit , g of infinite perfection . Question . 5 f God is a Spirit . Gods infinite perfection is implied in these and such like phrases ; g I am that I am . I am the beginning and the ending . God is light , and in him is no darknes . Question . 6 Q. How many Gods are there ? A. h Only one : but distinguished into thrée persons ; i the Father , the Sonne , and the holy Ghost . Question . 6 h There is none other God but one . i Teach all nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost . Question . 7 Q. How is God further made knowne vnto vs. A. By his k properties , and by his l workes . Question . 7 When God would make himselfe knowne vnto Moses , hee declared his properties vnto him saying ; k The Lord strong , mercifull , gratious , &c. l The heauēs declare the glory of God. The inuisible things of God from the creation of the world are cleerly seen , being vnderstood by the things that are made , euen his eternall power and God-head . Question . 8 Q. VVhat are the properties of God ? A. That hee is m eternall , n almightie , o euery where present , infinitelie p wise , q iust , r mercifull , &c. Question . 8 m From euerlasting to euerlasting thou art God. n I am the almighty God. o Can any hide himself in secret places that I shall not see him ( saith the Lord ) Doe not I fill heauen & earth ? p The onely wise God. q A God of truth , without iniquitie , iust and right is he . r The Lord God mercifull and gratious , long suffering , and abundant in goodnes & truth , keeping mercy for thousands , forgiuing iniquitie , and transgression , and sinne . Q. What are the workes of God ? A. His decrée , and the execution thereof . Question . 10 Q. VVhat beleeue you touching his decree ? A. r That he ordained all things before all times according to his will. Question . 10 r God worketh all things after the counsell of his owne will. Question . 11 Q. VVherein consisteth the execution of Gods decree ? A. ſ In the making , and t gouerning of all things . Question . 11 ſ By him were all things created . t According to his will hee worketh in the army of Heauen , and among the inhabitants of the earth . Question . 12 Q. How did God make al things ? A. By his u word , x of nothing , y in sixe daies , z verie good . Question . 12 u He cōmanded , & they were made . x In the beginning God created the heauen and the earth . y In sixe daies the Lord made heauen and earth . z God sawe all that hee had made , and behold it was verie good . Question . 13 Q. How doth God gouerne all things ? A. By his wise prouidence a he preserueth all , and b disposeth them to his owne glory , and c his childrens good . Question . 13 a He vpholdeth all things by the word of his power . b Of him , and through him , and to him are all things : to whom bee glorie for euer . c All things worke together for good to them that loue God. — Question . 14 Q. How may we come to the knowledge of our selues ? A. By considering the seuerall estates of man. Question . 15 Q. VVhich are they ? A. First , d that happy estate wherein man was made . Secondly , that e miserable estate whereinto he fell . Thirdly , that f renewd estate whereunto by grace hee is called . Fourthly , g that glorious estate which is in heauen preserued for him . Question . 15 d God made man vpright . — e Man that is borne of a woman is full of trouble . O wretched man that I am . f God hath begotten vs againe vnto a liuely hope , &c. g We know that when Christ shall appeare , wee shall bee like him . — Question . 16 Q. Doe all men passe thorow all these estates ? A. h Noe : onely the elect of God : i the rest as they fell into miserie , so in misery they lie . Question . 16 h There is a remnant occording to the election of grace . i Thou after thine hardnes and impenitent hart treasurest vp vnto thy selfe wrath against the day of wrath . Question . 17 Q. Wherin especially did that happinesse consist , in which man was made ? A. In that hee was made k after Gods image . Question . 17 k God created man after his owne image . — Question . 18 Q. In what respect is hee said to bee made after Gods image ? A. In that he was indued with perfect l knowledge , and m true holinesse and righteousnesse . Question . 18 l The news man is renewed in knowledge , after the image of him which created him . m The new man is created after God in righteousnesse and holinesse of truth . — Question . 19 Q. Doth man stil remaine in that happy estate wherein hee was made ? A. Noe : n hee is become most miserable . Question . 19 n That which is borne of the flesh , is flesh : that is , Euery one born of a woman is most filthy and wretched . Question . 20 Q. How fell man into miserie ? A. o By sinne . Question . 20 o Death entred into the world by sinne . — Question . 21 Q. VVhat is sinne ? A. p A breach of Gods commandement . Question . 21 p Sinne is a transgression of the Lawe . — Question . 22 Q. What be the kindes of sinne ? A. Originall , and Actuall . Question . 23 Q What is originall sin ? A. q That corruption of nature , wherein all are conceiued and borne . Question . 23 q I was shapen in iniquitie , and in sinne did my mother conceiue . — Question . 24 Q. How is the heinousnesse thereof discerned ? A. By three things : First . r that it is the seede of all sinne . ſ Secondly , that it hath defiled the whole man. t Thirdly , that it neuer ceaseth to prouoke man to sinne , so long as he liueth . Question . 24 r The workes of the flesh are adulterie , fornication , &c. The Apostle hauing reckoned vp many particulars , addeth these words ( and such like ; ) whereby he implieth that all particular sinnes are fruits of the flesh . ſ Euery imagination of the thoughts of mans heart are onely euill continually . t When I would doe good , euill is present with me . Question . 25 Q. What is actuall sinne ? A. The fruit of originall sinne , in euill u thoughts , x words , and y déeds . Question . 25 u We all had our conuersation in times past , in the lusts of our flesh , fulfilling the desires of the flesh , and of the minde . x Their throat is an open sepulcher , with their tongues they haue vsed deceit , the poison of aspes is vnder their lips , whose mouth is full of cursing and bitternesse . y The workes of the flesh are manifest . — Question . 26 Q. How many waies is sinne committed ? A. Three waies : 1. a By omitting the good we should doe . 2. b By committing the euill we should not doe . 3. c By an euill performance of good . Question . 26 a I was hungred , and ye gaue mee no meate ; I was thirstie , and ye gaue me no drinke , &c. b They which commit such things are worthy of death . c He that killeth an oxe is as if he slew a man : hee that sacrificeth a lamb , as if he cut of a dogs neck , &c. Question . 27 Q. What is the punishment due to sinne ? A. d The curse of God , e which causeth all miseries in this life , f in the end death , and g after it eternall torment in hell . Question . 27 d Cursed bee hee that confirmeth not all the words of this Lawe to doe them . e Cursed shalt thou be in the Citie , and cursed in the field : Cursed shall be thy basket and thy store , &c. Reade the other curses following in this place . f Death entered into the world by sinne . g These shall goe away into euerlasting punishment . Question . 28 Q. Is any man able to free himselfe out of this misery ? A. No : for by nature wee are h dead in sinne , and so no more able to helpe our selues then dead men . Question . 28 h You were dead in trespasses and sinnes . — Question . 29 Q. Is there no meanes to deliuer vs ? A. Yes : i God himself hath giuen vnto vs a Sauiour . Question . 29 i God so loued the world that he gaue his onely begotten sonne , &c. Question . 30 Q. Who is that ? A. k Iesus Christ , both God and man. Question . 30 k Vnto you is borne a Sauiour , which is Christ the Lord. Question . 31 Q. Was it necessary that our Sauiour should bee both God and man ? A. Yea , l because he was to make a reconciliation betweene God and man. Question . 31 l There is one mediator betwixt God & men , the man Christ Iesus . God hath reconciled vs vnto himselfe by Iesus Christ . Question . 32 Q. How did Christ work this reconciliation ? A. Both m by fulfilling the righteousnesse of the Lawe , whereunto wee were bound : and also n by bearing that punishment which wee by sinne had deserued . Question . 32 m By the obedience of one shall many be made righteous . n Christ hath redeemed vs from the curse of the lawe , being made a curse for vs. — Question . 33 Q. How can those things which Christ did in his owne person be auaileable for vs ? A. o By the power and vertue of faith . Question . 33 o Christ dwelleth in our hearts by faith . You are risen with Christ thorow faith . Question . 34 Q. What is faith ? A. p A beleefe of the Gospel , wherby Christ Iesus , q and all his benefits offered therein , are receiued . Question . 34 p The Gospell is the power of God vnto saluation to euery one that beleeueth . q As many as receiued him , to them gaue he power to become the sonnes of God , euen to them that beleeue on his name . Question . 35 Q. VVhat are the principall benefits which by faith we receiue from Christ ? A. In this life r iustification and sanctification , and in the life to come ſ eternall saluation . Question . 35 r Christ Iesus is made vnto vs righteonsnesse and sanctification . Ye are sanctified and iustified in the name of the Lord Iesus . ſ The sonne of man must be lifted vp , that whosoeuer beleeueth in him should not perish , but haue eternall life . — Question . 36 Q. Wherein consisteth our iustification ? A. t In the full remission of all our sinnes , and u in the imputation of Christ his righteousnesse vnto vs. Question . 36 t Dauid describeth the blessednes of the man vnto whom God imputeth righteousnesse without workes , saying ; Blessed are they whose iniquities are forgiuen , &c. u By the obedience of one shall many be made righteous . — Question . 37 Q. Wherin consisteth our sanctification ? A. x In inligtning our mind , and in reforming our other parts . Question . 37 x Be renewed in the spirit of your minde , and put on that new man which after God is created in righteousnesse and holinesse . Question . 38 Q. VVhat is the illuminating of our minde ? A. A sauing knowledge of the misteries of godlinesse . y Question . 38 y Wee cease not to pray that yee may be filled with the knowledge of his will , &c. — Question . 39 Q What is reformation ? A. That which is commonly called z Repentance , which is such * a change of the heart as causeth a new life . Question . 39 z Repent . Bring foorth fruit meete for repentance . * Make the tree good and his fruit good . A good man out of the good treasure of his heart , bringeth forth good things . — Question . 40 Q. Whence ariseth repentance ? A. a From a godly sorrow for sinne , and b from faith in the forgiuenesse of sinne . Question . 40 a Godly sorrow worketh repentance . b God purifie their hearts by faith . Iohn preached the baptisme of repentance for the remission of sinnes . Question . 41 Q. VVhat are the parts of repentance ? A. 1. c Mortification , which is a ceasting to sinne . 2. d Viuification , which is a liuing in true holinesse and righteousnesse . Question . 41 c Our old man is crucified with Christ , that the body of sinne might bee destroyed , that henceforth wee should not serue sinne . d Yeeld your selues vnto God as those that are aliue from the dead and your members as instruments of righteousnesse vnto God. Question . 42 Q. VVhat meanes hath God ordained to breede and increase these graces in vs ? A. Three especially : First , e the ministery of the word . Secondly , f the participation of the Sacraments . Thirdly , g Prayer . Question . 42 e In whom ye trusted after that ye heard the word of truth . f Repent , and be baptised euery on of you in the name of Iesus Christ , for the remission of sinnes , and ye shal receiue the gift of the holy Ghost . g Aske and ye shall haue . Your heauenly father will giue the holy spirit to them that aske him . Question . 43 Q. How is the ministery of the VVord made profitable vnto vs ? A. h If it bee mixed with faith in them that heare it . Question . 43 h The word preached did not profit them , being not mixed with faith in them that heard it . — Question . 44 Q. What is a Sacrament ? A. An ordinance of God , wherein i by outward signes Gods promises in Christ are sealed vp vnto vs , and k our faith and repentance is testified . Question . 44 i Abraham receiued the signe of circumcision , a seale of the righteousnesse of faith . k Iohn baptized with the baptisme of repentance , saying vnto the people , that they should beleeue on Iesus Christ . — Question . 45 Q. How many Sacraments are there ? A. Two : l Baptisme , and m the Lords supper . Question . 45 l Baptise them . — m I haue receiued of the Lord that which also I deliuered to you , that the Lord Iesus the same night in which he was betrai'd , took bred &c. Question . 46 Q. What is Baptisme ? A. A Sacrament n of Regeneration , wherein by the outward washing of our bodies with water , o in the name of the Father , the Son , and the holy Ghost , the p inward clensing of our soules by the blood of Christ is represented and sealed vp vnto vs. Question . 46 n He saued vs by the washing of regeneration . o Baptise them in the name of the Father , and of the Sonne , and of the holy Ghost . p Christ gaue himselfe for his Church , that he might sanctifie and cleanse it by the washing of water by the word . — Question . 47 Q. Why are the children of Christians baptised ? A. Because q they are borne in the covenant , r the promises of God belonging to faith full parents and their seede . Question . 47 q Your children are holy . This is spoken in regard of Gods couenant , vnder which the children of faithfull parents are borne : otherwise being borne in sinne , they are impure . r The promise is vnto you , and to your children . I will establish my couenant betweene me and thee , and thy seed after thee in their generations , for an euerlasting couenant , to bee a God vnto thee , and to thy seed after thee . Question . 48 Q. VVhat is the Lords supper ? A. A Sacrament of our spirituall nourishment , wherein ſ by receiuing bread and wine according to Christs institution , t our communion with Christ , is represented and sealed vp vnto vs. Question . 48 ſ Iesus tooke bread and blessed it , and brake it , and gaue it to his Disciples , and said ; Take , eate , this is my body . And he tooke the cup , and gaue thankes , and gaue it to them , saying , Drinke ye all of it , &c. t The cuppe of blessing which wee blesse is it , not the communion of the blood of Christ ? The bread which we breake , is not the communion of the bodie of Christ ? Question . 49 Q. VVhat must we doe to partake of this Supper aright ? A. u Wee must examine our selues , and come with x knowledge , y faith , z repentance , and * loue . Question . 49 u Let a man examine hmselfe , and so let him eate of that bread , and drinke of that cup. x When thou goest to the house of God be more ready to heare , then to giue the sacrifice of fooles : for they know not what they doe . y Examine your selues whether ye be in the faith . z The Apostle reproueth the Corinthians for comming to the Lords Table in their sinnes , without repentance ; and in diuisions & contentions without loue . — Question . 50 Q. VVho pray aright ? A. They who pray to a God in Christ his name , b from the heart c in faith , d holinesse , and loue . Question . 50 a Whatsoeuer yee shall aske the Father in my name , he will giue it you . b Powre out your hearts before the Lord. c Aske in faith , and wauer not . d Lift vp pure hauds without wrath . Question . 52 Q VVhat are the parts of prayer ? A. e Petition , & thanksgiuing . Question . 52 e Pray without ceasing ; In euery thing giue thankes . — Question . 53 Q. What things are we to ask ? A. f Such things as tend to Gods glory , & our owne good , whether temporal , or spiritual . Question . 53 f The three first petititions of the Lords Prayer , declare the things which tend to Gods glory ; and the three last declare the things which tend to our good . Question . 54 Q. For what things must wee be thankfull ? A. g For all things , whether they bee h publique , or i priuate , concerning bodie , or k soule , l our selues , or m others , eyther receiued or n promised . Question . 54 g Giue thanks alwaies for all things . h St Paul gaue thanks for the building vp of Gods Church in all the world . i Hezechiah gaue thāks for the recouery of his health : a particular blessing , concerning his body . k Dauid gaue thankes for spirituall blessings concerning his soule . l Saint Paul giueth thankes for Gods mercy towards himselfe . m And hee exhorteth to giue thanks for others . n The Patriarchs receiued not the promises but saw them afar of , & belieued the , & receiued thē thankfully Question . 54 Q. VVhat is the estate of the faithfull after death ? A. o Their bodies sléepe exspecting the resurrection to life , p and their soules goe imediately to heauen , q where at the last iudgement their bodies shal be ioyned with their soules , and both enioy euerlasting happinesse . Question . 54 o Them that sleepe in Iesus , will God bring with him , &c. p The beggar died , & was caried by the Angels into Abrahams bosome . To day shalt thou bee with me in Paradise . q The dead in Christ shal rise first : then shall we which liue & remaine , be caught vp with them also in the clouds , to meet the Lord in the aire : & thē shal we be euer with the Lord. Question . 55 Q. VVhat is the estate of the wicked after death ? A. r Their bodies are held with the chaines of death against the great day of iudgement , ſ and their soules passe imediately into hell torment , and t at the generall resurrection their bodies and soules shall bee ioined together againe , and both cast into that torment , which is easelesse , and endlesse . Question . 55 r Like sheepe they lie in the graue : death dououreth them . ſ The rich man died , and was buried : and in hell he lift vp his eies being in torment . t They that haue done euill , shall come forth vnto the resurrection of condemnation . In the end of the world the sonne of man shall send forth his Angels , and they shal gather out of his Kingdome all things that offend , & them which doe iniquitie , and shall cast them into a furnace of fire : there shal be wailing and gnashing of teeth . FINIS . Morning Praier for a Familie . O Eternall God , wee thy poore seruants acknowledge that from thee wee first receiued our being , and euery good thing we inioy ▪ and that by thee the same is continued and preserued vnto vs , by thy good prouidence is this day renewed vnto vs , and wee kept safe vnto it : wherefore , desirous to performe our dutie vnto thee , and to receiue a blessing from thee , ( without which we cannot prosper in any thing that we take in hand ) we doe humble our selues before the glorious throne of thy grace , to offer vp vnto thee our morning sacrifice of prayer . We know that our sinnes haue made vs odious in thy sight , vnworthy of all thy blessings , and lyable to al the iudgements denounced in thy Word : they are for number innumerable , for wee haue committed more sinnes then we haue liued moments ; all our thoughts , words , and actions haue beene sinfull , euen the best things which we doe are defiled with that sinck of naturall corruption which is in vs , and by our carelesse manner of performing them . Euery sinne is in the nature of it infinitely heinous , because it is committed against thee , a God of infinite Maiestie : but our sinnes are so much the more heinous , because they haue been committed against our knowledge and conscience , yea and against those manifold meanes , which thou in mercie hast affoorded to kéepe vs from sinne : we haue long inioied the Ministrie of thy Word , but haue little profited thereby : thou hast accompanied the same with many sweet blessings , all which wee haue abused : like a carefull Father thou hast tenderly corrected vs ; yet wee haue not been bettered thereby , but carried our selues stubbornely against thee . We are very prone to yeeld to all the corrupt suggestions of our flesh , and to the euill temptations of the Diuell : and wee are too much delighted with the wicked customes and fashions of this world : but exceeding dull and vntoward wee are to all holie exercises , and to euerie good thing . When we enter into an examination of our spirituall estate , wee can finde in our selues nothing but matter of horror , and of despaire : wee doe therefore , as we haue iust cause , vtterly denie our selues , and renounce all confidence in our selues , we flie to thy mercie-seate for mercie and pardon , and that in the name of thy deare sonne Christ Iesus , who came to saue sinners , and who by the sacrifice of himselfe hath made a perfect satisfaction vnto thine infinite iustice for all our sins Enter not therefore into iudgement with thy seruants ( O Lord ) but accept of that alsufficiēt sacrifice of Christ for vs ; and be pleased wee most humbly beseech thee , to remoue the guilt and punishment of all our sinnes , that they may neuer rise vp in iudgement against vs , to depriue vs of thy fauour and blessing , or to prouoke thy wrath and vengeance against vs in this world or in the world to come . And we doe also earnestly intreat thee for Christs sake to subdue in vs all our corruptions , that they may not beare such sway in vs as they haue done heretofore : make vs wise and watchfull ouer our selues , that wee may auoide as all sinnes , so all occasions and prouocations , whereby we may be lead into euill : and make vs conscionable in practising all good duties which wee are bound to doe , and in vsing all good meanes whereby wee may be kept in compasse of our dutie . O Lord let thy good spirit alwaies abide in vs , to assure vs of thy loue to vs , and to renew vs daily more and more according to thine owne most glorious image . Wee beséech thee to inlighten our dark vnderstandings , to rectifie our peruerse wils , to mollifie our hard hearts , to quicken our dul affections , and to reform all our outward parts , so as wee may serue thee in true holinesse and righteousnesse all the daies of our life . Make vs iust , faithfull , and true in al our actious and words : make vs pitifull and mercifull to such as stand in need of our help , and that according to their necessitie & our abilitie : and grant that by our humble , modest , gentle carriage of our selues towards all men , wee may adorne out Christian profession . And now , heauenly Father , we commend our selues , soules , and bodies to thy blessing . Blesse vs we beseech thée in our callings , direct thou the worke of our hands , and prosper them vnto vs. Sanctifie also all thy good creatures which thou affourdest vnto our vse . We humbly beseeth thee to blesse also thy whole Church : and particularly the whole Nation wherein we liue : continue in it the light of thy Gospell , and giue a free passage thereunto . Vouchsafe vnto it all needefull prosperity . Wee heartily pray thee to blesse our royall Soueraigne King Iames and his gouernement : long preserue his life , & health , and raigne . Blesse all our Magistrates and Ministers of thy holy word . Succour all the aflicted members of Christ Iesus . Doe good to all our kindred , aliance , friends , acquaintance , neighbours . Linke all of vs together by the bond of thy holy spirit , who are knit by any outward bond ; that thus wee may haue iust cause to reioyce one in another , and to blesse thée one for another . Let thy blessing remaine on all Christian families which call vpon thy name , and particularly vpon this our familie : grant that we may make our house to be thy Church by performing an holy worship vnto thee , that so thy gratious presence may bee euer among vs : and because thy promises do belong to vs , and our children , we pray thée to blesse our issue with all néedefull blessings . Work in vs a religious care wel to traine them vp , and giue thou a blessing to all the meanes that are vsed for their good education , that they being taught by vs to feare thée , may teach their children also so to doe , and thus thy feare bee continued among our posterity from generation to generation . O Lord our God , we know that the good things wee want , and the dangers whereunto we are subiect , are many more then wee can thinke of , yet are they all well knowne vnto thee ; wee doe therefore intreate thee to bestow vpon vs what good things soeuer thou seest to bee needfull vnto vs , and to preserue vs from al those euils which thou seest vs subiect vnto . According to our bounden dutie we doe also offer vp our sacrifice of praise vnto thy diuine Maiesty , in the mediation of Christ : blessing thee first of all , and aboue all , for those blessings which are proper to thine elect : as are our redemption by Christ , our reconciliation with thée , our adoption to be thy children , our iustification & sanctification , and hope of eternall life , together with all the good graces which by thy good Spirit thou hast wrought in vs. We thank thée also for all the meanes of our saluation , and for all the meanes of preseruing our temporall life . In particular , we thanke thee for the last nights quiet rest , and for bringing vs safely to the beginning of this day . Neither are we vnmindefull of thy generall blessings vpon thy whole Church , vpon this Land and Kingdome , vpon our house and familie , and vpon all that any way belong vnto vs. We acknowledge thée ( O Lord ) to bee the Author and giuer of all things ; & accordingly we giue the praise of al vnto thée . Accept ( we beseech thee ) this our bounden dutie , pardon all the defects & imperfections thereof , for thy Sonne , and our Sauiour Iesus Christs sake : in whose name we conclude our praiers with that perfect forme of praier which he hath taught vs , saying ▪ Our Father , &c. Euening Prayer for a Familie . MErcifull Father , Lord of heauen & earth , by thy good prouidence haue wee been safely kept this day , and all the daies of our life heretofore . Many are the blessings which thorowout the whole course of our life wee haue receiued from thée . It hath pleased thee to affoord vs sufficient meanes for the preseruation of our life , health , and estate in this world , and also to bring vs to eternall life : we praise thy holy name for them all : And now being about to goe to our rest for this night , we cōmend ourselues , soules , bodies , goods , and all that belong to vs , to thy safe keeping . O Lord accept vs in thy beloued sonne , and be reconciled vnto vs , pardon we beséech thée al the sins which this day , or at any time heretofore wee haue committed against thée : grant that we may put off the old man with all the corrupt lusts therof , and that the néerer we approach vnto our dissolution , and the glorious appearing of Christ vnto iudgement , the better we may bee prepared thereunto . For this end ( we most humbly and earnestly pray thee ) our knowledge of thy holy will , strengthen our faith in thy gratious promises , establish our hope of eternall life , work in our harts such a sweete sence of thy loue to vs , as thereby we may be prouoked to loue thee againe ; and in and for thée to loue our brethren , yea euen our enemies . Giue vs grace daily to renew our repentance , and to bring forth fruits meet for repentance . Continue in vs a true feare of thy great name , which may kéepe vs from sinning against thee ; and an holy zeale of thy glory , which may stir vs vp to honour thee . Season all other graces with honesty , and sincerity of heart , wherwith thou ( O Lord , the searcher of hearts ) art much delighted . So frame the dispositiō of our minds and hearts , as wee may wholly resigne our selues to thy guiding prouidence , and remaine contented in our seuerall places , patient vnder all crosses , thankfull for al blessings , and constant in our Christian course , till wee come to receiue the Crowne of glory , promised by thy diuine Maiesty to all that ouercome . In particular , we beséech thée to blesse vs this night , and to take vs into thy safe protection . O our God , who neither slumberest , nor sleepest , watch ouer vs whether wee wake or sleepe . Kéep vs , and all that belong vnto vs safe from all dangers : especially kéepe our persons safe from all the assaults of Sathan , that hee get no aduantage against vs. Giue vs , we pray thee , such quiet and moderate rest , as our bodies may be refreshed thereby , and we the better inabled to doe that worke which thou appointest vnto vs in our seuerall places . O Lord heare and grant vnto vs al néedfull good things for Christ Iesus sake . In whose name and words we further cal vpon thée , saying , Our Father which art in heauen , &c. FINIS . Notes, typically marginal, from the original text Notes for div A01982-e180 a Iec . 31. 47. b Iob. 39. 37 & 42. 5 , 6 a Jer. 31 34. b Iob 39 37 , & 42 5. 6. c 2 Tim. 3. 15 , 16 , 17 c 2 Tim. 3. 15 , 16 , 17. d 2 Pet. 1. 21 d 2 Pe. 1. 21. e Rom. 15. 4 e Ro. 15. 4. f Ioh. 4. 24 g Exo. 3. 14 Reu 1. 8 1 Ioh. 1. 5 f Ioh. 4. 24. g Exo. 3. 14. Reu. 1. 8 1 Ioh. 1 5. h 1 Cor. 8. 4 i Mat. 28. 19. h 1 Cor. 8. 4. i Mat. 28. 19. k Ex. 34. 6 l Psal . 19. 1 Rom. 1. 20 k Ex. 34. 6. l Psal . 19 1. Rom. 1. 20. m Psal 90. 2 n Gen. 17. 1 o Ier. 23. 23 p 1 Tim. 1. 17 q Deut. 32. 4 r Exo. 34. 6 , 7 m Ps . 90. 2. n Gen. 17. 1. o Jer. 23. 23. p 1 Tim 1. 17. q Deut. 32 4. r x Exo. 34 6 , 7. r Eph. 1. 11 r Eph. 1. 11. ſ Col. 1. 16. t Dan. 4. 35. ſ Col. 1. 16. t Dan. 4. 35. u Psal . 148. 5. x Gen. 1. 1. y Exod. 20. 11 z Gen. 1. 31 u Psal . 148. 5 x Gen. 1 1. y Exod. 20. 11. z Gen. 1 31. a Heb. 1. 3 b Rom. 11. 36 c Rom. 8. 28 a Heb. 1. 3. b Rom. 11. 36. c Rom. 8 28 d Eccle. 7. 29. e Iob. 14. 1 Rom. 7. 24 f 1 Pet. 1. 3 g 1 Ioh. 3. 2 d Eccle. 7. 29. e Job . 14 1. Rom. 7. 24 f 1 Pet. 1. 3. g 1 Ioh. 3. 2. h Rom. 11. 5 i Rom. 2. 5 h Rom. 11. 5. i Rom. 2. 5. k Gen. 1. 27 k Gen. 1. 27. l Col. 3 10 m Eph. 4. 24 l Col. 3. 10. m Eph. 4 24. n Ioh. 3. 6 n Ioh. 3 6. o Rom. 5. 12 o Rom. 5. 12. p 1 Ioh. 3. 4 p 1 Joh. 3 , 4. q Psal 51. 5 q Psa . 51 5. r Gal. 5. 19 , 20 , 21 ſ Gen. 6. 5. t Rom. 7. 21 r Gal. 5. 19 , 20 , 21. ſ Gen. 6. 5. t Rom. 7 21 u Eph. 2. 3. x Rom. 3. 13. y Gal. 5. 19. u Eph. 2. 3 x Rom. 3. 13 y Gal. 5. 19 a Mat. 25. 42 b Rom. 1. 31 c Esay . 66. 3. a Math. 25. 42 b Rom. 1 , 31 c Esay . 66. 31. d Deut. 27. 26 e Deut. 28. 16 , 17 , &c. f Rom. 5. 12 g Mat 25. 46 d Deut. 27. 26 e Deut. 28. 16 , 17 , &c. f Rom. 5. 12 g Mat. 25. 46 h Eph. 2. 1 h Eph. 2. 1 i Ioh. 3. 16 i Iohn . 3. 16 k Luk. 2. 11 k Luk. 2. 11. l 1 Tim. 2. 5 2 Cor. 5. 18 l 1 Tim. 2. 5 2 Cor. 5. 18 m Rom 5. 19 n Gal. 3. 13 m Rom. 5. 19 n Gal. 3. 13 o Eph. 3. 17 Col. 2. 12 o Eph. 3. 17 Col. 2. 12 p Rom. 1. 16 q Ioh. 1. 12 p Rom. 1 16 q Ioh. 1 12. r 1 Cor. 1. 30 & 6. 11 ſ Ioh. 3. 14 , 15 r 1 Cor. 30 & 6. 11 ſ Ioh 3. 1 14 , 15. t Rom. 4. 6 , 7 u Rom. 5. 19 t Rom. 4 6 , 7 u Rom. 5 19. x Eph. 4. 23 , 24 x Ephe. 4 23 , 24. y Col. 1. 9 y Col. 1. 9. z Mat. 33. 2 , 8 * Mat. 12. 33 , 35 z Mat. 33 2. 8. * Mat. 12. 33. 35. a 2 Cor. 7. 10 b Acts 15. 9 Luk. 3. 3 a 2. Cor. 7. 10. b Act. 15 9. Luk. 3. 3 c Rom. 6. 6 d Rom. 6. 13 c Rom. 6 6. d Rom. 6. 13. e Eph. 1. 31 f Acts 2. 38 g Mat. 7. 7 Luk. 11. 3 e Ephe. 1 31. f Act. 2. 38. g Mat. 7. 7. Luk. 11. 13. h Heb. 4 , 2 h Heb. 4 2. i Rom. 4. 11 k Acts 19. 4 i Rom. 4 11. k Act. 19 4. l Mat. 28. 19 m 1 Cor. 11. 23 , 24 , &c. l Mat. 28 19. m 1 Cor. 11. 23 , 24 , &c n Tit. 3. 5 o Mat. 28. 19 p Eph. 5. 26 n Tit. 3. 5 o Matt. 28. 19 p Eph. 5. 26 q 1 Cor. 7. 14 r Acts 1. 39 Gen. 17. 7 q 1 Cor. 7. 14 r Acts 2. 39. Gen. 17. 7. ſ Mat. 26. 26 , 27 , 28 t 1. Cor. 10. 16 ſ Mat. 26. 26 , 27 , 28 t 1 Cor. 10. 16 u 1 Cor. 11. 28 x Eccle. 5. 1 y 2 Cor. 13. 5 z 1 Cor. 11. 18 19 , &c u 1 Cor. 11. 28 x Eccl. 5. 1 y 2 Cor. 13. 5 z 1 Cor. 11. 18 , 19 , &c a Ioh 16. 23 b Psal 62. 8 c Iam. 16 d 1 Tim 2 , 8 a John 16. 23 b Psal . 62. 8 c Iam. 1. 6 d 1 Tim 2. 8 e 1 Thes . 5. 17 , 18 e 1 Thes 5. 17 , 18. f Mat. 6. 9 , 10 , &c f Mat. 6. 9 , 10 , &c g Eph. 5. 20 h Col. 13 , 6 i Esay 38. 19 k Psal . 103. 3 , 4 , 5. l 1 Tim. 1. 12 m 1 Tim. 2. 1. n Heb. 11. 13 g Ephes . 5. 20 h Col. 1. 3. 6. i Esay . 38. 19 k Psal . 103. 3 , 4 , 5 l 1 Tim. 1. 12 m 1 Tim 2. 1 n Heb. 11 13 o 1 Thes . 4. 4 , 15 p Luk. 16 , 22 Luke 23 , 43 q 1 Thess . 4. 16. 17. o 1 Thes . 4. 14 , 15 p Luke 16. 22. Luk 23. 43. q 1 Thes . 4. 16 , 17. r Psal . 49. 14 ſ Luke 16. 23 t Iohn 5. 29. Mat. 13 ▪ 41 , 42 r Psal . 49. 14. ſ Luke 16. 23. t Iohn 5. 29. Mat , 13. 41 , 42. 
A14382	----	The grounds of that doctrine which is according to godlinesse. Or a briefe and easie catechisme (gathered out of many other) with graces and prayers for them that want better helps. By T.V. B. of D. Vicar of Cockfield in Southser. Vicars, Thomas, d. 1638. 1630 Approx. 35 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A14382 STC 24700 ESTC S103499 99839251 99839251 3655 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14382) Transcribed from: (Early English Books Online ; image set 3655) Images scanned from microfilm: (Early English books, 1475-1640 ; 1261:11) The grounds of that doctrine which is according to godlinesse. Or a briefe and easie catechisme (gathered out of many other) with graces and prayers for them that want better helps. By T.V. B. of D. Vicar of Cockfield in Southser. Vicars, Thomas, d. 1638. The second edition. [38] p. Printed by T.C[otes] and R.C[otes] for Michael Sparke, dwelling at the blue Bible in Greene Arbor, London : M.D.C.XXX [1630] T.V. = Thomas Vicars. Signatures: A-B C⁴[-C4]. Printers' names from STC. Some print show-through. Reproduction of original in the Durham University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Emma (Leeson) Huber Sampled and proofread 2003-06 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE GROVNDS OF THAT DOCTRINE which is according to Godlinesse . Or A briefe and easie Catechisme , ( gathered out of many other ) with Graces and Prayers for them that want better helps . By T. V. B. of D. Vicar of Cockfield in Southsex . The second Edition . LONDON . Printed by T.C. and R. C. for Michael Sparke , dwelling at the blue Bible in Greene Arbor . M.DC.XXX . A Briefe Catechisme , with Prayers and GRACES . CREATION . Question . WHo made you ? Answer . a God b Almightie , the c Maker and d Governour of all things . 2. Q. Wherefore did he make you ? A. To e serue him . 3. Q. How will God bee serued ? A. As he hath f appointed in his Lawes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of the Law. 4. Q. What be those Lawes of God ? A. The ten Commandements . 5. Q. Which bee they . A. The same which God spake , Exod. 20.1 . saying , I am the Lord thy God , which brought thee out of the land of Aegypt , out of the house of bondage : 1 Thou shalt haue none other gods but me . 2 Thou shalt not make to thy selfe any graven image , nor the likenesse of any thing that is in heaven above , or in the earth beneath , or in the waters under the earth . Thou shalt not bowe downe to them , nor worship them . For I the Lord thy God am a jealous God , and visit the sinnes of the fathers upon the children unto the third and fourth generation of them that hate mee and shew mercy unto thousands in them that love me , and keepe my commandements . 3 Thou shalt not take the name of the Lord thy God in vaine : for the Lord will not hold him guiltlesse that taketh his Name in vaine . 4 Remember that thou keepe holy the Sabbath day . Six dayes shalt thou labour and doe all that thou hast to doe , but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work , thou and thy sonne , and thy daughter , thy man servant & thy maid servant , thy cattell , and the stranger that is within thy gates . For in six dayes the Lord made heauen and earth , the sea and all that in them is , and rested the seventh day . Wherefore the Lord bessed the seventh day , and hallowed it . 5 Honour thy father and thy mother , that thy dayes may be long in the land which the Lord thy God giveth thee . 6 Thou shalt doe no murther . 7 Thou shalt not commit adulterie . 8 Thou shalt not steale . 9 Thou shalt not beare false witnesse against thy neighbour . 10 Thou shalt not couet thy neighbours house , thou shalt not covet thy neighbours wife , nor his seruant , nor his maid , nor his oxe , nor his asse , nor any thing that is his . 6 Q. Canst thou keepe all these lawes without breaking them ? A. I desire to haue an eye vnto g all Gods Commandements , but such is the h wretchednesse of my sinfull nature , that i when I would doe good , evill is present with mee . 7. Q. What punishment is due for the breach of these Lawes ? A. The k curse of God , upon which followes l eternall destruction of body and soule . REDEMPTION . 8. Q. HOw doe you escape this punishment ? A. By m Iesus Christ * alone , that eternall n Sonne of God. 9. Q. What hath Christ done to free thee from this punishment ? A. He hath suffered the torments of o death for mee . 10. Q. But seeing Christ was God , how could he die ? A. Christ Iesus was both p God and q man ; and in that hee was God hee could not die ; but being man he r dyed for my sinnes ▪ and rose againe to make mee righteous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of Faith. 11. Q. Are all saved by Christs death ? A. No ; none but s such as lay hold on him by a lively faith . 12. Q. What is a lively faith ? A. A lively faith is a t full perswasion of my heart grounded on Gods promises , that whatsoever Christ hath done for the salvation of man , hee hath done it as well u for mee as for any other . 13. Q. Where have you the summe of your faith ? A. In the Apostles Creed . I. I beleeve in God , the Father Almightie , maker of heaven and earth . II. And in Iesus Christ , his onely Son , our Lord. III. Which was conceived by the holy Ghost , borne of the Virgin Mary . IV. Suffered under Pontius Pilate , was crucified , dead , and buried , hee descended into hell . V. The third day hee rose againe from the dead . VI. He ascended into heaven , and sitteth on the right hand of God the Father Almightie . VII . From thence hee shall come to judge the quicke and the dead . VIII . I beleeve in the holy Ghost . IX . The holy Catholike Church , the Communion of Saints . X. The forgiuenesse of sinnes . XI . The resurrection of the body . XII . And the life everlasting Amen . SANCTIFICATION . 14. Q. HOw come you by faith ? A. It is the * gift of God , which the x Lord worketh by the secret operation of his Spirit in my heart , through the outward y preaching of the Word . 15. Q. How is faith increased in us ? A. By three meanes . z Preaching , a Prayer , and b Sacraments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of Preaching . 16. Q. What is Preaching ? A. Preaching is the c dividing of the Word aright by a d Minister thereunto e called . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of Prayer . 17. Q. What is Prayer ? A. Prayer is the f opening of the hearts desire g unto God in the h name of Christ. 18. Q. After what manner ought you to pray ? A. As Christ taught his Disciples in that forme , commonly called the Lords Prayer . Our Father which art in heauen , I. Hallowed be thy Name . II. Thy kingdome come . III. Thy will bee done in earth as it is in heaven . IV. Giue us this day our daily bread . V. And forgiue us our trespasses , as we forgiue them that trespasse against us . VI. And leade us not into temptation , but deliver us from evill . For thine is the kingdome , and the power , and the glory , for ever , and for ever . Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of the Sacraments . 19. Q. What be Sacraments ? A. Sacraments are i signes and k seales ordained l of God , for the strengthning of the faith of the remission of our sinnes , and of our salvation in Christ Iesus . 20. Q. How many Sacraments bee there ? A. Two onely in the new Testament , m Baptisme and the Lords Supper . 21. Q. What profit have you by Baptisme ? A. I beleeve , that n in Baptisme my sinnes are forgiven mee , for that as the water washeth away the filth of my body ; so the o bloud of Christ p sprinkled upon my soule , doth q cleanse mee from all sinne . 22. Q. What profit have you by the use of the Lords Supper ? A. As I receiue the r bread and wine into my body , to become wholly mine : so I beleeve that my soule receiveth withall the s body and bloud of Christ Iesus , with his t righteousnesse to the u sealing up of my everlasting salvation by the holy Spirit . 23. Q. Seeing thou receivest such great benefits by the use of the Lords Supper , how oughtest thou to prepare thy selfe , that thou mayest be thought worthy to be partaker of those great blessings ? A. I must diligently sift and x examine my selfe . 24. Q. Of what things oughtest thou to examine thy selfe ? A. Of three things especially . 1. As concerning my faith , whether I y stand strongly in the true faith . 2. Concerning my repentance , which consists of z contrition and sorrow for sinne , with a hearty a confession and acknowledgement of it , an utter detestation and b forsaking of sinne , with a c resolution and purpose to liue godly hereafter . 3. Concerning my charitie , desiring to d reconcile my selfe to them whom I have offended , and e forgiuing from the f heart those that have offended me . The Summe of the Catechisme , shewing most manifestly how one Question dependeth on another , all throughout . GOd made mee , & he made mee to serve him , and I must serve him as he hath appointed in his Lawes ; and those Lawes are commonly called the ten Commandements of God. These Commandements of God I confesse I am not able to keep , but by reason of the sinfulnesse of my nature doe breake them continually : and I acknowledge that for the breach thereof , the punishment due is the curse of God and eternall destruction . But my hope is , though I doe violate and breake Gods Precepts , to escape this punishment by Iesus Christ , that Emanuel , God and man in one person , who to free mee from this curse and destruction , hath , as hee was man , suffered the torments of death in my steed . Of these his sufferings I ●eape the benefit , because I lay hold thereon , by a true and a lively faith , as belonging unto me . By this faith I liue as I am a Christian , and I acknowledge it not to spring from mine owne power or free-will , but to be the gift of God wrought in my heart by the secret operation of the Spirit through the ministery of the Word . And as it is thus wrought in my heart , so it is also increased and made strong by Preaching , which is dividing of the Word aright ; by Prayer , which is the opening of the hearts desire to God , especially in that forme Christ hath taught me ; and by the Sacraments , which are signes and seales ordained of God for the confirming of faith . Of these Sacraments I acknowledge onely two , to wit , Baptisme , wherein my sinnes are forgiven mee , and whereby I am entred and admitted into the Church ; and the Lords Supper , whereby I am nourished up as a member of the Church , by eating of Christs body , and drinking of Christs bloud spiritually , to the sealing up of my everlasting salvation . These so great benefits that I receiue by the use of the Lords Supper , doe teach mee to prepare my selfe to come with all due reverence to the partaking of those holy mysteries ; and that preparation is performed by examining of my selfe ; and that examination must be especially about three things : 1. As concerning my faith : 2. As concerning my repentance : 3. As concerning my charitie . The Summe of the Summe . Our Catecheticall Doctrine consists on this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fiue Pillars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine of Preaching . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of Prayer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Doctrine of the Sacraments . The Summe of all . God Created me by his Power . Christ Redeemed me by his Mercy . The holy Spirit Sanctifieth me by his Grace . PRAYERS . A Prayer in the morning at your rising . I Laid me down and slept , and rose vp againe , for the Lord sustained me ▪ Now I beseech the same Lord , even for Christs sake , who of his good grace hath preserued me this last night , and brought me safe to the light of this day , to keep me in his feare , that I may loue him heartily , and serve him since●ely from this time forth for evermore . Amen . Or thus . I Laid mee downe , and quietly I slept , and rose againe : For why ? I know assuredly , The Lord did mee sustaine . O Lord , which now of thy good grace Hast brought mee to this light , Grant mee ( for Christs sake ) now and aye To love and serve thee right . A short Meditation or Prayer , for the whol● fore-noone , which you may often revolve in your minde , as you are at worke , or going about your businesse . PSALME 119.5 . O Lord that my wayes were made so direct , that I might keepe thy Statutes ; so should I not be confounded whilest I have respect unto all thy Commandements . Or thus . O Would to God it might thee please my wayes so to addresse , That I might both in hart and voice thy Lawes keepe and confesse . So should no shame my life attaint whil'st I thus set mine eyes , And bend my minde alwayes to muse on thy sacred decrees . Grace before meat for one person . LOrd blesse these good creatures of thine to my use , and sanctifie mee ever to thy holy service , through Iesus Christ my Lord and onely saviour . Or thus , GOod Lord so fit mee for thy selfe , and these good gifts for mee : That I may daily die to sinne , and ever live to thee . Amen . Grace before meat for moe persons . LOrd blesse us and these good gifts that we are about to receive of thy bounteous liberality , through the merits of our Lord & Sauiour Christ Iesus . God save his Church , our King and Realme , God send us peace of conscience and life everlasting . Amen . Or thus . THou God of Glory , King of blisse , which giv'st our bodies food ; Give it such strength Lord by thy word , that it may may doe us good . God save his Church , and holy flock , our gracious King defend : Lord make us carefull by thy grace our lives for to amend . Amen . Grace after meat for one person . LOrd I praise thy holy name for this good refreshing ; I beseech thee good Lord make me truly thankfull for all thy loving mercies in Iesus Christ. Or thus . AS thou hast fed my body , Lord , with these good gifts of thine : So cause me now and evermore to praise thy power divine . Amen . Grace after meat for moe persons . THe Lord of heaven and earth , who hath created , redeemed , and presently fed us , be blessed and praised both now and evermore . God save his Church , preserve the Kings Majesty , grant the Gospell a free passage , and hasten the comming of our Lord Christ Iesus . Amen . Or thus . THe Lord , that hath created us , and us redeem'd from thrall , And now hath fed us graciously , be blest and prais'd for all . His Church God save , our King maintaine , and to the Gospell send Free passage over all the earth , unto the worlds end . Amen . A short Meditation or Prayer for the whole afternoone , which you may often say as you are at your worke , or going about your businesse . PSAL. 143.10 . TEach me ( O Lord ) to do the thing that pleaseth thee , for thou art my God : let thy loving Spirit leade me forth into the land of righteousnesse . Quicken mee ( O Lord ) for thy names sake , and for thy righteousnesse sake bring my soule out of trouble . Or thus . TEach mee to doe thy will , for thou , thou art my God , I say● Let thy good Spirit into the land of goodnesse mee conuay . For thy names sake with quickning grace alive doe thou mee make ; And out of trouble bring my soule , even for thy justice sake . A Prayer in the Evening at your going to bed . MY bed is as a grave , and my sleepe is the image of death . Thou LORD , who onely knowest whether I shall awake againe , vouchsafe of thy gracious goodnesse , even for Christs sake , to receive mee to thy mercy ; that , whether I wake or sleepe , I may bee thine . And in this confidence I will lay mee downe in peace and take my rest , for it is thou Lord onely that makest me dwell in safetie . Or thus . I Goe to bed as to my grave , God knowes when I shall wake : But Lord for Christs sake I thee pray mee to thy mercy take . In peace therefore lie downe will I taking my rest and sleepe , For thou onely wilt mee O Lord alone in safetie keepe . A Prayer to bee said before Catechizing . OPen our eyes ( O Lord ) that wee may see the wonderous things of thy law : that by them , as by a glasse , wee may see our owne weaknesse , and by our weaknesse our wickednesse , & by them both , our wretchednesse . Then cause the sweet comforts & consolations contained in thy Gospell to shine into our soules by a true and a lively faith in Christ Iesus ; beseeching thee to blesse all those thine own holy ordinances which thou hast given us for the increasing of that faith . And Lord grant that our dry and stony hearts may , by the sweet dewes & showers of thy heavenly Spirit effectually working in those ordinances , be so moistned and softened that as good ground they may be ever yeelding forth good fruit to the glorifying of thy Name , to the suppressing of sinne , and to the increasing of vertue , through Iesus Christ our Lord : to whom with the Father and the holy Spirit , be all glory and praise , now and for evermore . Amen . Or this Psalme , which is all one in effect with the Prayer , may bee sung by the company , the master of the family beginning it Creation . OPen our eyes ( Lord ) of thy Law the wonders for to see , And thereby know our weake estate , and dolefull miserie . Redemption . Then Lord vouchsafe thy Spirit of grace to send into our minde , That in thy Sonne our Saviour we may redemption finde . Sanctification . And of this grace confirme the faith by all those meanes ( O Lord ) Of Preaching , Prayer , and Sacraments , which thou dost u● afford . And grant the use of these , in us may make thy grace to spring , That to thee in thy glory Lord we may for ever sing . The Doxologie . All glory to the Trinitie that is of mightiest most , The living Father and the Sonne , and eke the holy Ghost : As it hath beene in all the time that hath beene heretofore , As it is now , and so shall be hence forth for evermore . A Prayer to be said after Catechizing . O Almighty Lord God , which hast taught us in thy holy Word how that thou hast Created us for thy service : wee pray thee give us grace to remember thee our Maker , even all our dayes , committing our soules unto thee in well-doing , as unto a faithfull Creator . Lord knit our hearts unto thee , that we may for ever feare thy Name . And thou , most gracious Saviour , which hast wrought such a plentifull redemption for us : wee pray thee give us grace to live so much time as remaineth in the flesh , not to our selves , but to thee that hast redeemed us ; knowing that wee were delivered out of the hands of our enemies , that wee might serve thee in holinesse and righteousnesse all the daies of our life . And thou , O blessed Spirit , the Lord and giver of life , which bestowest that precious gift of faith upon us by which we live , and for the confirmation of that faith , hast set up the holy ordinances of Preaching , Prayers and Sacraments in the Church : wee humbly besech thee give us grace to make such a conscience in the use thereof , that our faith being thereby setled , we may have peace towards God through our Lord and Saviour Iesus Christ : that so waiting upon thee in those holy means thou hast afforded us for our growth in pietie here , wee may for ever enjoy thy comfortable presence in that everlasting kingdome of glory hereafter . Amen and Amen . The grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost be with us all evermore . Amen . O● this Psalme , gathered out of the Catechisme , may be sung by the Company . Creation . O Lord , that hast us ●ade and fram'd by thine almightie Word , Grant us thy seruants of thy power the praises to record . Lord knit our harts so fast to thee that we may feare thy name ; And muse on all thy wondrous workes , and spread thy worthy fame . Redemption . O Blessed Lord that hast us pluckt from out of Satans hands , And wrought our full Redemption from his accursed bandes : This goodnesse laid before our face make u● behold alwaies , That of thy truth we may the trac● trea● surely all our dayes . Sanctification . O holy Ghost , the Lord of life and fountaine of all good , By whom our soules are Sanctified through faith in Christ his blood : Wee pray thee let thine ordinances have such power to our minde , That in the use of them wee may true joy and comfort finde . The Eulogie The grace of our Lord Iesus Christ , the love of God the Father , The comfort of the holy Spirit be with us now and ever . IAMES 5.13 . Is any among you afflicted ? let him pray : is any merry ? let him sing . HEB. 10.24.25 . Let us consider one another to provoke unto love and to good workers not forsaking the fellowship that we have among our selves , to the manner of some is ; but let us exhort one another , and that so much the more , because ye see the day draweth neere . COLOSS. 3.16.17 . Let the word of Christ dwell in you richly in all wisedome , teaching and admonishing one another ; in Psalmes , and Hymnes , and spirituall Songs , singing with a grace in your hearts to the Lord ; and whatsoever ye doe in word or deed , do all in the name of the Lord Iesus , giving thankes to God , even the Father , by him . THO. VIC FINIS . Notes, typically marginal, from the original text Notes for div A14382-e140 a Esay ▪ 44.2 . Thus saith the Lord that made thee and formed thee from the wombe ; he will helpe thee . See Psal. 139.13.14.15 . b Gen. 17.1 . I am God Almighty . Iob. 42.2 . c Esay 44.24 . Thus saith the Lord thy Redeemer , and hee that formed thee from the wombe , I am the Lord that made all things , that spred out the heauens alone , and stretched out the earth by my selfe . See Nehem. 9.6 . Gen. 2.4.5 . d Psal. 103.19 . The Lord hath prepared his throne in heauen , and his kingdome ruleth over all . See Psal. 33.13.14.15 . e Psal. 100.3.2 . ] Know yee that the Lord is God , hee hath made us , and not mee our selues , serue the Lord with gladnesse ▪ See Deut. 10.12 . f Deut. 12.30.31.32 . Beware lest thou aske , saying , How did these nations serue their gods , that I may doe so likewise ; Thou shalt not doe so to the Lord thy God. Whatsoeuer I command you , see you doe that ; thou shalt put nothing thereto , nor take ought therefrom . See Psal. 119.4 . g Psal. 119.6 . Then should I not bee confounded whilest I haue respect unto all thy Commandements . h Rom. 7.24 . O wretched man that I am . i Rom. 7.21 . I finde then by the Law , that when I would doe good , evill is present with me . See Rom. 7.18 19. and Gen. 8.21 . k Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them . l Math 25.41 . Depart yee cursed into everlasting fire , which is prepared for the devill and his angels . m Gal. 3.13 . Christ hath redeemed us from the curse of the Law , when hee was made a curse for us . Coloss. 21.14.15 . * Act. 4.12 . Neither is there salvation in any other . n 2. Pet. 1.17 . For he receiued of God the Father honour and glory ; when there came such a voice to him from the excellent glory , This is my beloved Sonne in whom I am well pleased . Heb. 1.2.3 . o Hebr. 2.14.15 . For as much the● as the children were partakers of flesh and blood , hee also himselfe tooke part with them , that hee might destroy through death him that had the power of death , that is , the devill : And that he might deliver all them which for feare of death were all their life long subject to bondage , Hebr. 5.7.8.9 . p Rom. 9.5 . Of whom are the fathers , and of whom concerning the flesh Christ came , who is God over all blessed for ever , Amen . Esay . 9.6 . q Phil. 2 , 6 , 7. Who being in the forme of God thought it no robbery to bee equall with God ; but he made himselfe of no reputation , and tooke on him the forme of a servant , and was made like unto men , and was found in shape as a man. 1. Tim. 2.5 . r Rom. 4.25 . Who was deliuered to death for our sins , and is risen againe for our justification . 1 Pet. 2.24 . s Ioh. 2.16.18.26 . For God so loved the world , that hee gave his onely begotten Sonne , that whosoever beleeveth in him should not perish , but have life everlasting . He that beleeveth in him shall not be condemned , but he that beleeveth not is condemned already . Hee that beleeveth in the Sonne hath everlasting life , and hee that obeyeth not the Sonne shall not see life , but the wrath of God abideth on him . Act. 13.48 . t Rom. 4.20.21 . Neither did he doubt of the promise of God through unbeleefe , but was strengthned in faith , and gave glory to God , being fully assured that hee which had promised , was also able to doe it . Eph. 3.12.17 . u Gal. 2.20 . I live by the faith of the Sonne of God who hath loved mee , and given himselfe for me . Ioh. 20.28 . * Phil. 1.29 . For unto you it is given for Christ , not onely to beleeve , but also suffer for his sake . Ioh. 6. ●6 . x Act. 16.14 . Lydia's heart the Lord opened , that shee attended to the things which Paul spake . Act. 15.8 , 9. y Rom. 10.14.17 . How shall they beleeve on him of whom they haue not heard ? and how shall they heare without a Preacher ? then faith is by hearing , and hearing by the Word of God. z 1. Thess. 1.5.8 . For our Gospell was not unto you in word onely ; but also in power and in the holy Ghost , and in much assurance ; your faith also which is toward God spread abroad in all quarters . 2. Thess. 1.3 . a Luk. 17.5 . And the Apostles said unto the Lord , Increase our faith . Act 4.29.31 . b Act. 2.42 . And they continued in the Apostles doctrine ; and fellowship , and breaking of bread , and prayers . c 2. Tim. 2.15 . Study to shew thy selfe approved to God , a workman that needeth not to be ashamed , dividing the Word of truth aright . d 1. Cor. 4.1 . Let a man so thinke of us , as of the Ministers of Christ , and dispensers of the secrets of God. e Heb. 5.4 . No man taketh this honour unto himselfe , but he that is called of God , as was Aaron . f 1 , Sam. 1.13.15 . Hannah spake in her heart , I haue powred out my soule before the Lord. g Psal. 50.15 . Call upon mee in the day of trouble , and I will deliver thee , and thou shalt glorifie mee . Iam. 1.5 . h Ioh. 16.23 . Verily , verily I say unto you , whatsoever yee aske the Father in my name , he will giue it you . Dan. 9.17 . i Gen. 17.11 . Yee shall circumcise the fore skin of your flesh , and it shall bee a signe of the covenant betweene mee and you . k Rom. 4.11 . ●fter he received the signe of circumcision is the seale of the righteousnesse of the faith which hee had when he was uncircumcised . l Gen. 17.10 . This is my covenant which yee shall keepe . Math. 28.19 . Math. 26.26.27 . m 1. Cor. 10.1 , 2 , 3 , 4. All our Fathers were under the cloud , and passed thorow the Sea , and were all baptized unto Moses in the cloud , and in the Sea , and did all eat the same spirituall meat ; and did all drinke the same spirituall drinke : for they dranke of the spirituall rocke that followed them ▪ and the rocke was Christ. n Act. 2.38 . Amend your liues , and bee baptized every one of you in the name of Iesus Christ , for the remission of sinnes . o Ephes. 1.7 . By whom we have redemption through his blood , ever the forgivenesse of our sinnes , according to his rich grace . p Hebr. 10.22 . Let us draw neere with a true heart in assurance of faith , sprinkled in our hearts from an evill conscience and washed in our bodies with pure water . q 1. Ioh. 1.7 . The bloud of Iesus Christ his Sonne , cleanseth us from all sinne . r 1. Cor. 11.23.24.25 . Tooke bread — and said , Take eat — , also the Cup — this doe , as oft as you drinke it in remembrance of me . s 1. Cor. 10.16 . The Cup of blessing which we blesse , is it not the Communion of the bloud of Christ ? the Bread which we breake , is it not the Communion of the bodie of Christ ? t 1. Cor. 1.30 . But wee are of him in Christ Iesus , who of God is made unto us wisdome , and righteousnesse , and sanctification , and redemption . u Eph. 1.13 . Wherein also after that yee beleeved , yee were sealed with the holy Spirit of promise . x 1. Cor. 11.28 . Let a man therefore examine himselfe , and so let him eat of this bread , and drinke of this cuppe . y 2. Cor. 13.5 . Prove your selves whether you are in the faith , examine your selues . 1. Cor. 16.13 . z Psal. 51.17 . The sacrifice of God is a broken spirit , a broken and a contrite heart , O God thou wilt not despise , 2. Cor. 7.9.10.11 . a 1. Ioh. 1.9 . If we acknowledge our sinnes , he is faithfull and just to forgiue us our sinnes , and to cleanse us from all unrighteousnesse . Luk. 15.18.19 . b Prov. 28.13 . He that hideth his sins shall not prosper , but be that confesseth and forsaketh them shall finde mercie . Rom. 7.15.16 , 17. c Psam . 119.106 . I haue sworne , and am stedfastly purposed to keep thy righteous judgements . Psal. 119.176 . d Matth. 5 , 24. Leave thine offering before the Altar , goe thy way , first be reconciled to thy brother , and then come and offer thy gift . Rom. 12.18 . e Coloss. 3.12.13 . Now therefore as the Elect of God , holy and beloved , put on tender mercy , kindnesse , humblenesse of minde , meeknesse , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrell to another ; even as Christ forgave you , even so doe you , Matth. 18.21.22 . f Matth. 18.35 . So likewise shall my heavenly Father doe unto you , except you forgive from your hearts , each one to his brother their trespasses . Ephes. 4.32 . 
A17301	----	Grounds of Christian religion laid downe briefly and plainely by way of question and answer / by H.B. Burton, Henry, 1578-1648. 1631 Approx. 55 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17301 STC 4143 ESTC S734 22330089 ocm 22330089 25382 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17301) Transcribed from: (Early English Books Online ; image set 25382) Images scanned from microfilm: (Early English books, 1475-1640 ; 1773:11) Grounds of Christian religion laid downe briefly and plainely by way of question and answer / by H.B. Burton, Henry, 1578-1648. 46, [2] p. Printed by G.M. for Robert Bird, and are to be sold at his shop at the signe of the Bible in Saint Laurence-lane, London : [1631] Date of imprint suggested by STC (2nd ed.). Signatures: A-C⁸. Imperfect: pages cropped with loss of print and date of imprint. Reproduction of original in the Christ's College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English. 2004-06 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion GROVNDS OF CHRISTIAN RELIGION . Laid downe briefly and plainely by way of Question and Answer . By H. B. 1. Pet. 3. 13. Sanctifie the Lord God in your hearts , and be ready alwayes to giue an Answer to euery man that asketh you a reason of the hope that is in you , with meeknesse and feare . LONDON , Printed by G. M. for Robert Bird , and are to be sold at his shop at the signe of the Bible in Saint Laurence-Iane . GROVNDS OF Christian Religion . Quest. WHo made the world Heauen and Earth ? , Answ. God , the Father , Son , and Holy Ghost , thrée persons and one God , Eternall , Omnipotent , inuisible , allsufficient , infinite in his most blessed Essence . Q. How proue you God to be three Persons , and those to be one God in Essence ? A. 1. Ioh. 5. 7. There are thrée that beare record in heauen , the Father , the Word , and the Holy Ghost ; and these thrée are one . Q. Whereof did God make or create the World ? A. Of Nothing . Q. How know you this ? A. By faith grounded on the Word of God. Q. Wherefore did God create all things ? A. For his owne glory , Psal. 19. 1. & Pro. 16. 4. Q. What was the chiefe creature on earth that God made ? A. Man. Q. Whereof did God make man ? A. Of the dust of the earth , breathing into him a liuing reasonable soule immortall . Q. In what state was man made ? A. In the image of God , in righteousnesse without sinne , and in a state of blessednesse . Q. Whereof was the woman made ? A. Of the mans rib , that they might be as one , inseparable , and that * all men might come of one bloud . Q. What couenant made hee with them ? A. A couenant of workes , which while they kept , they should liue happily in an earthly paradise . Q. How did God try their obedience ? A. By forbidding them the eating of a tree , Gen. 2. 17. Q. Did they obserue it ? A. No. Q. How so ? A. Satan in the serpent told them a lie , which they beleeuing fell from God , Q. What became of them then ? A. By sinne they lost God , and happinesse , & became the children of death , corporall , spirituall , eternall , and subiect to all kind of misery in this world , and in hell fire . Q. What is this to vs ? A. It concernes vs neerely : for hereby we are all made guilty of their sinne and punishment . Q. How proue you that ? A. Rom. 5. 12. For both when our first parents receiued the Commandement , and when they brake it , we were all in their loines , so that we sinned and fell in and with them . Secondly , we are conceiued and borne in originall sinne , being of the corrupt séede of Adam . Q. What example haue ye to shew this ? A. A fathers treason against his Prince cuts off all his posterity from the inheritance by mans law . And secondly , a bondslaues children are all borne slaues by Gods law . Such are we by nature . Q. But are we not able to recouer our selues from our fall ? A. There is no meanes left in vs to doe it , for neither haue we will , nor power to doe any good at all ; nor can wee satisfie Gods iustice for the least sinne . Q. Had not Adam free will before his fall , and hath not man the same still ? A. Adam before his fall had frée will , but now he hath quite lost his fréedome of will to any good , and is become the seruant of sinne , * the imaginations of his heart onely euill continually , being dead in trespasses and sinnes . Q. Then our case is most miserable . But is there no helpe for vs ? A. None in the world , but in God alone . Q. What meanes hath God giuen to recouer vs from this vnspeakeable misery ? A. His vnspeakeable mercy and frée loue hath found out the onely all sufficient meanes , euen his owne Sonne whom he hath sent . Q. How is the Sonne of God a means for vs ? A. By taking our nature of Adam into the vnity of his diuine person , and so Iesus Christ God-man became a perfect Sauiour , in dying for our sins , and rising againe for our Iustification . Q. What be the benefits which Christ hath procured vnto vs by his life and death ? A. Twofold ; 1. a fréedome from all * curse spirituall , temporall , and eternall . 2. A full interest in all good things , spirituall , temporall and eternall . Q. Are not all still subiect to death , diseases , and manifold miseries in this life ? A. Yes ; but all that are redéemed by Christ , are fréed from the curse of death , of diseases and miseries , not to be hurt or ouercome by them . Q. How did Christ free vs from the curse ? A. By being made a curse for vs , vndergoing the curse in our steads . Gal. 3. Q. But who are they for whom Christ vnderwent this curse ? A. The elect of God ouer the world in all ages , whom Christ according to his Fathers appointment redeemed . [ Reuel . 5. 9. Ioh. 17. 2. & 10. 15. Luk. 1. 68. Act. 20. 28. Eph. 5. 23. 25 , 26. Psal. 130. 8. Rom. 9. 6 , 7 , 8. Q. What meane you by the elect of God ? A. A certaine number of men , whom God out of his frée loue , fauour and grace did from all eternity choose out of mankind , predestinating them by an vnchangeable purpose and decrée to eternall life and glory . Q. Did not God chuse men out of a foresight of their willingnesse to receiue grace , and of their faith and perseuerance therein ? A. No , in no wise : but he chose vs meerely because he loued vs , & that for his owne sake , to shew the glorious riches of his grace , and he chose vs that we might line , and so bee holy in bringing forth fruit , and that our fruit might remaine . Q. Is Gods election then the foundation and first cause of all our happinesse and saluation . A. Yes surely ; for electing vs freely out of his meere loue , for this very cause he giues vs his Sonne to redeeme vs , to bee the authour and finisher of our faith , and saluation . Q. But how may wee come to know whether we be elected or no ? A. By our being in Christ , and labouring to make our calling and election sure by faith , and a holy life . 2. Pet. 1. 10 , Q. But how come wee to bee in Christ ? A. By beleeuing in him alone for saluation . Q. But are we not to beleeue in God the Father also , and in God the holy Ghost ? A. Yes surely , we beleeue in God y e Father in and by Christ , in God the Sonne by the holy Ghost , all the three persons being ioynt authours and workers of our saluation , wherein they are distinguished onely , not diuided . Q. What is that faith whereby we beleeue in Christ alone , as sent of the Father , and anoynted by the holy Ghost , for our saluation . A. It is a sauing , liuing , iustifying faith , being a speciall worke of the Spirit of Christ , and gift of grace , whereby the heart stedfastly beléeueth in Christs righteousnesse imputed vnto the beléeuer , by which righteousnes of Christ imputed he stands perfectly iustified in Gods sight from all his sins , and so hath an interest to eternall life in and with Christ , as fellow-heirs with him . Q. Why doe you call faith in Christ a sauing faith ? A. To distinguish it from common historicall faith , mentioned Iam. 2. 19. and to shew it to be an instrument of saluation by Christ. Q. Why doe you call it a liuing faith ? A. Because vniting the heart and soule to Christ , there is a communion of spirituall life : as Gal. 2. 20. this faith also working by loue , whereby it is known from a dead faith , as Iam. 2. 17. Q. Why call yee it a iustifying faith ? A. Not that it doth iustifie vs as an act or work , but onely as an instrument , applying Christs righteousnesse to our iustification . Q. How is this faith wrought in the heart ? A. By the Spirit of Christ , and that ordinarily by hearing the word preached . Q. Why call you this faith a gift of grace ? A. Because it is not of our selues , but it is the frée gift of God : as Eph. 2. 8. Phil. 1. 29. Q. How is this faith stedfast ? A. In a twofold regard : first of sure euidence : secondly , of perseuerance . Q. May a beleeuer then be sure of his saluation by faith ? A. Yea hee is , and ought to be so : [ 2. Cor. 13. 5. Q. Doth not a beleeuer often doubt of his saluation ? A. Yes he may , during some strong fit of temptation : yet as the sunne vnder a cloud shineth all the while , though we sée it not : so faith vnder the cloud of temptation beléeueth truely though we féele it not . Q. But may not this faith bee quite extinguished and lost for euer ▪ A. No , not possibly . Q. How so ? A. First , because it is a frée gift of grace , for the gifts and calling of God are without repentance . Secondly , because he that truely beléeueth hath eternall life , and shall not come into condemnation , but is passed from death vnto life . Thirdly , because Christ prayeth that our faith faile not , whose prayer must néeds be effectual . Fourthly , because we are kept by the power of God through faith vnto saluation . Fifthly , from the nature of sauing grace , Ier. 32. 40. and 1. Ioh. 3. 9. Q. Is not this a doctrine of presumption ? A. Nothinglesse ; it being a doctrine of singular comfort to Gods child , to incourage and strengthen him against Satans temptations , and owne infirmities , as knowing that his faith shall not faile ; nor stands it with the nature of a true beléeuer to be carelesse of his saluation , because he is sure of it , sith he knoweth that saluation is not attained , but by the meanes appointed of God , he hath in him an inward principle of grace holding him on towards perfection . Q. But doth faith onely iustifie ? Doe not workes also iustifie ? A. Faith onely iustifieth as an instrument , and that perfectly in Gods sight : works are said to iustifie before men , but not before God : as Rom. 4. 2. Iam. 2. 18. Q. But are not good workes necessary to saluation ? A. Yes , but not as meritorious causes of saluation , but onely as fruits of faith and duties of loue , and they appointed vs to walk in to the kingdome ; being created in Christ Iesus vnto good workes , that we should walk in them , that according to them , not for them , we may freely receiue the recompense of reward . Q. But are not beleeuers altogether freed from the morall Law by Christ , it being that couenant of works made with Adam in Paradise before the fall , do this , and liue ? A. Christ the second Adam , by his exact fulfilling of the Law , and suffering the penalty of our transgressions , hath fréed vs from the rigour and curse of it : but yet he hath left it as a rule of direction for a holy life . Q. How proue you that ? A. By the very manner of giuing the Law in mount Sina , where before the decalogue or ten commandements , the Lord saith , I am the Lord thy God , which haue brought thee out of the land of Egypt , out of the house of bondage : and thereupon inferreth , Thou shalt haue no other Gods before mee , &c. Q. Why ? what is the meaning of those words , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage ? Q. They are not onely a history , but a mystery , containing a cléere type and figure of our redemption by Christ from our spirituall bondage vnder Satan and sinne . So that that couenant in Sina being rightly and spiritually vnderstodd , was not the first couenant of workes giuen to the first Adam , but it was the very euangelicall , the second Couenant of grace and faith giuen in Christ the second Adam . Q. But the Apostle saith , * The Law is not of faith : how then comes the law to be giuen vnder faith ? A. The law in that place is taken for the first couenant , to wit , of works , which hath no communion with faith belonging to the second couenant . But the Law as it is giuen in mount Sina , the literall veile being remoued , is not deliuered as the first couenant , but as a rule of conuersation to the faithfull vnder the second couenant . Q. But the Apostle calls the giuing of the Law in mount Sina the first couenant , standing in opposition to the second , as Agar to Sara , the bond-woman to the free , Sina to Sion and Ierusalem ? A. The Apostle compares it so only in regard of the literall killing sense , to which the carnall Iew was captinated , and thereby slaine , while not looking vnto Christ the redéemer , that brought them out of the spirituall Egypt and bondage , they sought to be iustified by the workes of the Law , which Saint Paul beates downe in that epistle to the Galatians . But to the beléeuing Iew , the Law was no other , but the swéet yoake , and light burthen of Christ. Q. Shew me then the proper differences between the first Couenant and the second ? A. The opposite differences betwéen the two couenants are these ? First : the first couenant was of mans workes : the second of Gods grace ; and these two are vnreconcileable . Rom. 11. 6. The second : The first couenant was made with Adam , and all his posterity vniuersally : the second onely with Abrahams séed , called the womans séed , Gen. 3. 15. to wit , Christ and all the elect . The third : The first couenant stood vpon mans owne righteousnesse : the second stands vpon anothers righteousnesse , to wit , Christs righteousnes : made ours by imputation . The fourth : The first couenant stood vpon the mutability of mans will , and therefore was quickly broken : but the second stands firme vpon the sure foundation of Gods immutable vnchangeable will , good pleasure , and purpose in himselfe , and so can neuer be broken , called an euerlasting couenant . The fifth : The first was acouenant of iustice without mercy : the second was a couenant of méere mercy . Psal. 89. 28. yet in Christ iustice and mercy met together . Psal. 85. 10. The sixt : The first couenant had no other reward reuealed to the first Adam ( from the earth earthy ) but what was confined to the earthly Paradise : but the secōd hath the kingdome of heauen reuealed in Christ ( the second Adam the Lord from heauen ) and by him purchased and prepared vnto all the elect . So that naturall moralists are here rewarded with outward blessings : so Gods children are here afflicted , but their reward is in heauen . Q. It should seeme then , that the estate we haue in and by Christ , is infinitely better then that which we lost in Adam ? A. Yes certainly , and that in regard of many more priuiledges and prerogatiues , then haue vet béen mentioned : for by this we are partakers of the diuine nature , made one mysticall body of Christ , vnited to him our head , made the adopted Sonnes of God , coheires with Christ , hauing the holy angels appointed for our guardians , which Adam had not , till after the fall he beléeued in Christ. Psal. 91. 11. Heb. 1. 6. 14. Againe we haue in Christ such a kind of sanctification and holinesse , as Adam neuer had ; for Adams righteousnesse was a created righteousnesse , connaturall vnto him : but ours is a righteousnesse and holinesse that fioweth from Christ our head , as beames from that sunne , and as streames from that fountaine , into all his mysticall members ; yea they are the graces of Christ glorified , so as they are of a glorified nature ; as 2. Cor. 3. 18. Rom. 6. 4 , 5. 1. Cor. 15. 45 , 46 , 47 , 48 , 49. Q. How is the couenant of grace sealed vnto vs ? A. By foure seales : first by the seale of the holy Ghost . 2 Cor. 1. 20 , 21 , 22. and Eph. 1. 13. and 4. 30. Secondly , by the seale of faith . Ioh. 3. 33. and 1. Ioh. 5. 10. Thirdly , by the two Sacraments , Baptisme , and the Lords Supper . Q. How proue you the Sacraments to be seales ? A. Rom. 4. 11. Circumcision was a seale of Abrahams faith , and of the Couenant of grace , which God made with him . Q. But doe not the Sacraments of the new Testament differ from those of the old ? A. They differ not in regard of their diuine institution , end and vse , all of them pointing out Christ vnto vs in his death , whereby the Couenant of grace was ratified : onely circumcision , and the Paschall Lambe poynted out Christ to come , and Baptisme and the Lords Supper point him out already come , as the Lambe slaine . Q. What other argument haue you to prooue all the Sacraments , as well those of the Old Testament , as those of the New , to be seales of the Couenant of grace ? A. This : that all of them as types or signes point vnto Christs death , wherein the Couenant is ratified . Q. How may a Sacrament be defined , or what is a Sacrament ? A. A Sacrament is a sacred action of Christs institution , wherein the visible elements sanctisied by the Word , doe not onely signifie and represent to the outward senses , but also instrumentally conney and seale to the faith of the receiuer that holy inuisible grace whereof it is a signe and seale . Q. How proue you this definition of a Sacrament ? And first how proue you a Sacrament to be an action ? A. By these reasons . 1. Because it is no longer a sacrament , then it is in the action . 2. Because the force and efficacy of the sacrament consists in the action rightly performed . Q. How proue you this in the Sacraments ? A. Thus circumcision is an action , the cutting off the foreskin : The slaying and eating of the Passeouer is all in action ; so baptizing an action so of the Lords Supper , the whole celebration of it is action , as consecrating , giuing , receiuing , eating , drinking , al is action . Do this in remembrance of me . Q. What vse make you hereof ? A. Hereby I learne , that that is no sacrament , which is idly gazed vpon , or reserued in a box , or carryed about in solemne pomp , to be adored for Christ , but is very Idol . Q. Why call you the Sacrament an action sacred ? A. In regard of the parties conuersant about the sacrament , who are all sacred . Q. Who are they ? A. The minister of the Gospel : the communicants , & the holy Ghost working in and by them . Q. What is the action of the minister about the sacrament of the Lords Supper ? A. To sanctifie or consecrate the elements by the Word of God & prayer to a sacramentall or holy vse . 2. He is to eate and drinke the Lords Supper . 3. He is to distribute the consecrated bread and wine vnto the people the communicants . Q. What doth the Ministers action in consecrating the elements , and distributing of them to the people , signifie ? A. His consecrating of the elements signifieth Christs consecrating of himselfe for vs ; his distributing of them to euery Communicant signifieth , Christ giueth himselfe to euery true beleeuer . Q. What is the action of the holy Ghost about the Sacrament ? A. To seale inwardly to the beléeuing soule of the communicant , the merits and vertue of Christs death . Q. What is the action of the Communicants in the Lords Supper ? A. Twofold : 1. Outward , with the hand of the body , to take eate , drinke : 2. Inward , with the hand of the soule , to wit faith , to receiue , and spiritually to faéd vpon the body and bloud of Christ. And with these two is ioyned the action of prayer and thanksgiuing in the very act of receiuing . Q. How is the minister sacred or holy ? A. By his ministeriall calling , as he ought also to be holy in his conuersation . Q. What if he be profane in his life ? A. Yet that hinders not , but tha the may administer the Sacrament , sith his calling is holy . Q. How is the Communicant sacred or holy ? A. Not onely by his common calling , as he is a Christian , whereby he hath a right to the outward ordinance : but specially by his holy faith and life , being a liuing member of Christ , by which he hath an interest to Christ himselfe in the ordinances . Q. May none of these three agents , the holy Ghost , the Minister , the Communicants be wanting to make vp the full Sacrament ? A. No sir , The minister may not communicate alone , without the people communicating with him ; and the element is of no efficacy , without the holy Ghost do apply the inward grace , which he doth to euery beléeuer . Q. You say a Sacrament is instituted of Christ : why so ? may not the Church instiuute a Sacrament ? A. No : onely Christ is the authour of a Sacrament : for these reasons : 1. because he is the authour of saluation , and therefore he onely may appoint the meanes , as the Word & Sacraments : secondly , because Christ only can make the Sacraments effectuall by his spirit : thirdly , because his heauenly wisedome knew best how and wherof to institute the sacramentall signes , or elements . Q. But may not the Church dispense with the Sacraments , as by altering of them , by adding or taking away ? A. No , in no case , for it brings that curse , Reuel . 22. 18. 19. Deut. 4. 2. & 12. 32. Pro. 30. 6. Q. May not the cup be taken away in the Lords Supper ? A. No : for it is the communion of the bloud of Christ. Q. Is not the bloud of Christ contained in his body , which is represented vnder the formes of bread ? and is not the cup then superfluous ? A. Neither is Christs body carnally vnder the formes of bread : nor is the bread sufficient alone to represent Christs death , without the cup , which powred out doth represent the shedding of Christs bloud for vs , as the bread broken doth the breaking of his body . And Christs ordinance must in no sort be broken . Q. But doth not the bread & wine , after the words of consecration , cease to be bread and wine , their substance being changed or transubstantiated into the very body and bloud of Christ , nothing but the colour , and sauour of the elements remaining ? A. The bread and wine being consecrated by the word & prayer , receiue a change indéed in regard of their vse , being now sacred , which before were common : but not in regard of their substance , which remaineth one and the same still . Q. But is it not said of the bread , This is my body ? and of the wine , This is my bloud ? And are not Christs words true ? A. Yes , Christs words are true , and because they are true , therefore the substance of the bread is not changed into the substance of Christs body ; and so of the wine . Q. But is not God omnipotent ? Cannot he change the substance of bread into the substance of Christs body ? A. God is omnipotent , and therefore he cannot lye . But such a change must néeds import and imply a lye : for 1. Christs body is in heauen , and therefore cannot be in earth , and in many places at the same instant . 2. Christs body was made of the substance of the Uirgin , and therefore not of the substance of a peece of bread . Q. Why doth Christ say then , This is my body ? A. He saith no otherwise of this Sacrament , then he doth of all the rest , both of the old Testament , and of the New. For so circumcision is called the Couenant , being but a signe and seale of it : as Gen. 17. 10 , 11. The Paschall Lambe is called the Passeouer . Exod. 12. 11. though it were but the sacrifice and memoriall of the Passeouer , v. 27. So baptisme is called regeneration . Tit. 3. 5. though it be but a signe and seale of it . And thus the Sacramentall bread is called Christs body : so that this is the constant language of the holy Ghost in all the sacraments both of the old and new Testament to call the signes by the name of the thing signified , that we might not be deceiued in the meaning of the holy Ghosts words . Q. But are the Sacramentalll elements bare signes ? Doe they not worke grace effectually of themselues ? A. They neither worke grace effectually of themselues , nor are they bare signes : but these signes are called by the name of the thing signified , to signifie that they are meanes ordained of Christ to confirme to the faithfull receiuer the thing signified , not of themselues , but by vertue of Christs institution , where the conditions of faith and repentance be obserued . Q. What then is euery man to doe , before he come to the Lords Table ? A. He must examine himselfe : 1. Cor. 11. 28. Q. Wherein is a man to examine himselfe ? A. In two things : 1. touching his knowledge of the Sacrament : 2. touching his knowledge of himselfe . Q. What is a man to know touching the Sacrament of the Lords Supper ? A. He must be able to discerne the Lords body . 1 Cor. 11. 29. Q. How is that Lords body discerned ? A. By two things : 1. by the outward elements of bread and wine as they are consecrated to an ●oly vse , which must not be receiued as ●●●●mon bread and wine : secondly , by the analogy or proportion which they beare to Christs body . Q. What analogy or proportion do the consecrated bread and wine hold with Christs body and bloud being receiued by the faith of the Communicant ? A. A twofold proportion ; one , in respect of the benefits of Christs body and bloud to euery faithfull receiuer , signified by the benefits which the body receiueth by the bread & wine , the other proportion in respect of the communion of Christs mysticall body signified by the nature of the bread & wine . Q. What be the benefits which the body receiueth by the bread and wine ? A. These : Nourishment , strength , and comfort , bread strengthening , and wine comforting mans heart , and so becomming one with our body . Q. What doe these signifie ? A. That Christs death receiued and applyed by faith in the Sacrament , doth strengthen our faith , and comfort our consciences in the pardon of our sinnes , and so nourisheth vs to eternall life , Christ becomming one mysticall body with vs by faith , liuing in vs. Gal. 2 ▪ 20. Q. What is the other proportion , which the bread and wine doe beare of Christs body ? A. They beare a proportion of the communion of his mysticall body . Q. What call you Christs mysticall body ? A. The whole company of the faithfull elect vnited in one mysticall body of Christ. Q. Wherein stands their communion ? A. In two things : in the vnion of euery true beléeuer to Christ the head : 2. In a communion with the members among themselues , all ioyned to that one Head. Q. How is euery member vnited to Christ the Head ? A. By the holy Ghost , and by a holy faith . 1. Cor. 12. 12 , 13. & Gal. 2. 20. Q. How are all the mysticall members of Christ vnited in a communion together , as of one body ? A. By charity , and by the vnity of the spirit . Eph. 4. 2 , 3 , 4 , 5 , 6. Q. How doth the Sacramentall bread and wine signifie or represent this communion of Christs mysticall members in one body ? A. As one and the same bread is made of many graines , and one and the same mysticall body of Christ is made vp of many members , euen all the faithfull , whereof consists the holy Catholike Church , the Communion of Saints . Q. What vse make you of this knowledge concerning the sacramentall signes ? A. It leades me to the examination of a second knowledge , namely , concerning my selfe , before I come to communicate at the Lords Table ? Q. What are you chiefly to examine concerning your selfe before you come to the Communion ? A. Two things especially : my faith , and my charity . Q. Why these two especially ? A. Because by hauing faith and charity I come to discerne the Lords body , while by faith I am vnited to Christ my Head , and by charity to the mysticall body of Christ , the communion of Saints . Q. How is your faith to be examined ? A. By the nature of sauing faith , and by the fruits of it . Q. You shewed me before the nature of sauing and iustifying faith , which you must examine in your selfe , whether it be truely in you or no , according to that of the Apostle . 2. Cor. 13. 5. Tell me therefore what be the speciall fruits and signes of sauing faith ? A. They are especially two ; to wit , repentance and charity . Q. What is true repentance ? A. It is a godly sorrow : causing repentance vnto saluation not to be repented of . 2. Cor. 7. 10. Q. Why is it called a godly sorrow ? A. Because it is a sorrow for sinne wrought in the heart by Gods Spirit , it being a gift of God. 2. Because this sorrow mourneth more for Gods dishonour , then our owne by-sins , & more for Gods Law broken , then for the punishment deserued . 3. While we giue God the whole glory in the séeking pardon of sinne , taking to our selues the whole shame . 4. While in a sincere purpose and endeauour for amendment we rather chuse to suffer the torments of hell , then afresh to sin against God. Q. How doth godly sorrow differ from worldly ? A. Both in the kind , and in the end of it . Q. How differ they in kind ? A. Worldly sorrow is a carnall and legall re pentance , looking mainely at the punishment of sinne , such was Ahabs and Iudas his repentance , but godly sorrow is euangelicall , looking through the spectacles of faith vpon a father offended by our sinne , but appeased in Christ. Q. How doe godly and worldly sorrow differ in their end ? A. Godly sorrow causeth repentance to saluation , neuer to be repented of : but worldly sorrow causeth death . Q. How is this godly sorrow a fruit of sauing faith ? A. Because a man can neuer sorrow godly , till he beléeue in Christ the redéemer , so as looking on Christ the Sauiour with the eye of faith he therewithall reflects vpon himselfe , as the sinner saued by Christ. Q. What is the second speciall fruit and signe of sauing faith ? A. Charity out of a pure heart , and of a good conscience , and of faith vnfained . 1. Tim. 1. 5. Q. What be the chiefe obiects of true charity ? that is , whom doth true charity chiefly respect ? A. In the first place , our charity respecteth God in Christ , louing him aboue all , for the manifestation of the riches of his glory and grace in electing and redéeming vs : 1. Ioh. 4. 19. 2. Our charitie looks vpon our brethren and fellow-members in Christ , who heare his image , for which sake we loue them as truely and intirely as our owne soules . This charity being the badge of a true beléeuer . 1. Ioh. 2. 14. 16 , 17 , 19. 3. Our charitie reacheth to strangers , yea to our very enemies , to helpe them in extremity , and to pray for their conuersion . And 4. we must haue an intire loue to God-ward , and to his ministers , accounting their féet beautifull , that bring vs the glad tidings of saluation . Q. But many professe loue to God and to the brethren , wherein stands the proofe of our loue ? A. Not in a bare profession : but we must proue it first by our inward seruent affection , as also by the many reall fruits of loue , louing not in word onely , but in déed and in truth . Q. What els are you to examine in your selfe before you come to the Lords Supper ? A. I must stirre vp my heart to a spiritual hunger and thirst after Christ in the Sacrament , because according to this hunger I shall be satisfied with his swéetnes , and shall féelingly finde him a Sauiour of life vnto my soule . Q. How may your spirituall appetite be stirred vp to hunger after Christ in the Sacrament ? A. By finding mine owne emptines , and how wretched I am without Christ , and how blessed in him : this must be by sound repentance and humiliation . Q. What conclusion doe you draw from this duty of examination before the Sacrament ? A. First , hence I learne , that the sacrament is a high mystery , and strong meat , for men of ripe yeares hauing their wits exercised to discerne good and euill . 2. That no ignorant persons , such as cannot giue a reason of their faith , nor of the nature and vse of the Sacrament , may be admitted to the Lords Table . Well , comming thus duly prepared , what are you to doe in the time of Administration ? A. I am to meditate of Christs death , by the things I sée and heare : of the wonderfull loue of God towards me a poore wretched sinner , in that he spared not his Son , but gaue him vp to death for me , that I by beléeuing in him might liue for euer , that as by my body I receiue , eate , and drinke the bread and wine , so by faith I receiue and féed vpon Christ , tasting how swéet the Lord is to my soule : and that I stir vp my heart to be excéeding thankefull for so precious benefits , as Ps. 103. 1. &c Q. What are you to doe after you haue receiued the Sacrament ? A. I must endeauour to walk in the strength of that spiritual meat , as Elias did , vntill I come to the mount of God , the kingdome of heauen , Q. Will receiuing the Lords Supper once in the yeare , or so , sufficiently strengthen a man for his whole life , as baptisme is but once administred ? A. No , the comparison holds not . A science is but once grafted , as we into Christ by baptisme , but must be often nourished as in often hearing of the Word , and often communicating at the Lords Table , for ( saith the Apostle ) as often as ye eat this bread , and drink this cup , ye shew the Lords death till he come : whereby he teacheth vs to frequent the Lords Table vpon all occasions , and constantly to continue the remembrance of his death , that so we may be kept watching , and waiting for that appearing looking for and hasting vnto the comming of the day of God , that we may bee found of him in peace , without spot and blamelesse . Q. What other duty is requisite for a Christian to practise , that he may grow in grace ? A. To call vpon God in all occasions . Q. When must we pray especially ? A. Though we are to pray continunually , yet especially we are to kéepe constant times morning and euening , as Psal. 55. 17. & 92. 2. Q. To whom must we pray ? A. To God alone in the name of Christ : for Christ taught vs to pray , Our Father , &c. Q. May wee not also pray to Saints departed , and to the Angels in heauen ? A. No , in no wise . Q. Why ? A. Because prayer is a diuine worship of God alone . For whom we call vpon by prayer , we beléeue also in him . Rom. 10. 14. But we may not beléeue in Saints and Angels . Q. But may we not make Saints and Angels our Mediators of intercession to God for vs , in the Court of heauen ? A. No : for there is but one Mediatour betwéene God and man , Iesus Christ. 2. Tim. 2. 5. In his name whatsoeuer we aske the Father , he will giue it vs. And Christ alone is our intercessour in heauen . Rom. 8. 24. He is our onely high priest , who hath entred into heauen , now to appeare in the presence of God for vs. Heb. 9. 24. So that none can bee our Mediatour or Intercessour in heauen , but onely our High Priest , which is Christ. Heb. 9. 11 , 12. Q. But may we not be stirred by pictures and images of God , and of Christ , and the like , and so before them pray vnto God ? A. No , in no sort , for this is flatly against the second commandement : Thou shalt not make to thy selfe any grauen image , &c. Q. But may we not pray before them , though we pray not vnto them , but vnto God represented by them ? A. No ▪ for we are forbidden to make any image or picture of God at all ; much lesse are we to worship God in or by it . Deut. 4. 15 , 16. Q. True , God forbad them to make no similitude of him , because they saw no forme of God in the mount ? But may we not make the picture of Christ , and so pray before it , or a crucifixe ? A. No , in no wise ; for to make such a picture , were to make a lie , because a false representation : for first no man now for 16. hundred years almost , euer saw Christs body as he was before his death . And secondly no mortall eye can behold his face in heauen , which passeth the brightnes of the sun . And thirdly , though we had the true picture of his body yet it is not lawfull to pray before it , as hauing no warrant in Scripture for it but against it , as in the second commandement . Q. But may we not pray for our friends departed ? A. No , it is vaine , because all that die goe immediately either to heauen , or to hell . When Dauids child was dead , he ceased praying for it , saying , Wherefore should I fast or pray any longer . And there is no example nor rule in Scripture for praying for men departed , so as it is against our faith in Gods word . Q. But is there not a third and middle place , namely Purgatory , where souls must be purged before they come into heauen , into which no vncleane thing can enter . A. Purgatory is a méere deuice of mans braine to pick fools purses , who must pay swéetly for so many masses for their friends soules . And it is a blasphemous doctrine , destroying the blood of Christ , which alone doth purge euery true beléeuer from all his sins . 1 Ioh. 1. 7. It leaues neither spot , nor wrinkle , nor any such thing , Eph. 5. 27. And for Purgatory it is not so much as once named in all the Scripture , as heauen and hell are . And if purgatory or any materiall fire could purge away sinne , as it neuer can : then Christs blood was spilt needlesly and in vaine . And it is against nature for a materiall fire to work vpon a spirituall substance , as mans soule is . Q. Is faith in Christ then sufficient to carry a man straight to heauen ? A. Yes surely ; for so Christ saith , Ioh. 5. 24. Q. But no man is saued out of the Church : which is then the true Church of Christ visible ? A. That Church whose faith is guided by the onely rule of Gods Word , and hath the due administration of the Sacraments . Q. Cannot that be a true Church of of Christ visible , which denyeth the Scriptures to be the onely rule of faith ? A. It cannot . Because the onely rule to know the true Church by , is the Scripture . Secondly , because humane Traditions being against the Word of God , and yet added to it , as an equal rule of faith , and of equall authority , quite razeth the foundation of faith . Because such Traditions destroy the Scriptures ; and in vaine do such worship to God ; teaching for doctrines the commandements of men , Mar. 7. 7. And will worship separates from Christ. Col. 2. 19 , 23. Q. But is not that a true , yea and the onely true Church of Christ on earth visible , which hath one visible head as the Pope ? A. No. Such is neither the onely true Church , no nor yet a true member of the true Church of Christ visible on earth . Q. Why so ? A. Because such a visible Head must needs be the great Antichrist , who vsurpes that title and office which is proper to Christ alone : for such a one , as the Pope , saith in effect , * I am Christ , because hee takes vpon him all the offices and prerogatiues of Christ ouer his Church . He vsurpes Christs Kingly office , challenging subiection of all men , great and small vnder paine of damnation . Secondly , hee vsurpes Christs propheticall office challenging a freedome from , and an impossibility of erring & a power to determine all matters of faith . Thirdly , the Pope vsurpeth Christs Priestly office , in challēging a plenary power to pardon sinnes , and in setting vp a breaden Christ in the masse to be a propitiatory sacrifice for quick and dead . And thus be is that Antichrist spoken of , 2. Thes. 2. who sheweth himselfe that he is God. Q. What becomes then of that body , which cleaues to such a head ? A. He is so powerfull in all deceiueablenes of vnrighteousnes , and hypocrisie , that those doe perish who trust vnto him , such as are possessed with a strong delusion , to beléeue lies , that they all might be damned who beléeued not the truth , but had pleasure in vnrighteousnesse , 2 Thes. 2. Q. But is not that the onely true Church of Christ visible which only can shew a visible & vninterrupted succession of Bishops sitting in Peters chaire , euer since the Apostles times ? Is not this visibility of succession an infallible mark of the true Church of Christ visible ? A. No surely : for first , for Peters chaire , that 's but made of cunning net work , to inclose and catch the silly fish . And if euer Peter had béene Bishop of Rome , what is Peters chaire without Peters faith and doctrine ? They haue quite destroyed Peters doctrine , 2 Pet. 5. 2. who said , féed the flocke of God , &c. taking the ouer sight of it , not by constraint , but willingly , not for filthy lucre , but of a ready mind , neither as being Lords ouer Gods heritage , but being ensamples to the flocke . But the Pope and his Clergy doe quite contrary . Secondly , visible succession of Bishops is no true mark of a true Church of Christ , vnlesse it can shew a true succession of doctrine from the Apostles writings . For may not errours and heresies créepe vpon the same particular visible Church , and so in time insensibly like a gangrene , eate into the very heart of it , and so leaue it nothing but the very carcasse of a Church , as it hath : done with the Church of Rome ? Thirdly , the succession of Romish Bishops hath had many interruptions , so as the chaire hath béene empty for many yéeres together , the body wanting a head , or els hauing sometimes two , sometimes thrée heads at once , while thrée Popes were at once . Once a woman Pope made the interruption . And so many hereticall Popes , so many Simoniacall , so many exercising diabolicall artes , haue made a fearfull interruption , neuer to be made vp againe . Q. But how can the Protestant Churches proue themselues true Churches , while they cannot shew an vninterrupted line of succession of such and such Doctours , as haue from age to age conueyed the Doctrine of Christ and of his Apostles downe to our very times ? A. This is as friuolous , as it would be a tedious taske . It sufficeth vs , that we can shew our faith to be euidently grounded vpon doctrine of the Apostles , and so we are sure wee succéede them in their doctrine and faith , though perhaps wée cannot punctually and particularly number vp all those Doctours , by whom we haue receiued it from hand to hand . It sufficeth we haue our euidences to sh●w out title and right to our inheritance . Let those that want the euidences of Scripture , which we haue , prooue their pretended title by a long beadrow of personall succession . Blessed be God we haue the Scriptures to prooue our faith and religion by , and we néed séeke no further , though wee could shew how our faith hath béene professed in all ages from the Apostles dayes . Q. If it be so ; how comes it , that the Romish Priests and Iesuites doe so stand vpon succession , and put vs to proue our religion by naming all those Doctours in all ages , who from one to another haue brought our religion home to our doores ? A. This is a méere shift , whereby they gull and beguile silly soules , and so they gaine time in exacting that , which they themselues are neuer able to shew on their part . For they cannot exactly tell the punctuall time , wherein all their errours , and numberlesse ceremonies entred into their Church , nor can they tell the authors of them perfectly , It sufficeth that the enuious man , Satan did sow so many tares in that field , while the husbandmen , drowned in sensualitie , were fast asléepe . Yet all that while , God had his Church , though persecuted here and there by Antichrist and his followers : which Church blessed be God we Protestants in England now a long time haue iniored , and pray and trust we shall enioy to the comming of Iesus Christ. Euen so come Lord Iesus . Amen . FINIS . To my louing and beloued Friends and Neighbours , the Parishioners of S. Matthews Friday street , increase of Grace in the knowledge of Iesus Christ. MOst louing neighbors , though late , yet now at length I present you with a Dedication , small in bulke , but for the substance weighty , being the summe of those doctrines which you haue heard me deliuer in the course of my ministeriall charge ; so as both you may more properly challenge an interest herein then others : and my selfe may more boldly presume of an acceptance at your hands , of whose patience and loue towards my poore ministry I haue had so plentifull proofe . The Preacher saith , The words of the wise are as goads , and as nayles fastened by the masters of assemblies , which are giuen by one shepheard . I therefore haue collected these short notes to be as nayles to fasten the maine doctrines ( which you haue heard , and here may see ) vpon your beleeuing hearts , and as goades , to quicken vp your willing 〈◊〉 affections to the perfecting of holinesse in the feare of God. And because it is the duty of faithfull parents to propagate and conuey the knowledge of Christ vnto their children and families , as Abraham did : I therefore commend these grounds to your Christian care , to the end you may the more easily instruct your families in them , that you with yours being built vpon the rocke of truth , may be established in the beliefe and loue of the same against the windes of errour , and waues of heresie , till you arriue on the hauen of eternal rest , which is in Iesus Christ : which that you may doe , it shall be the daily prayer , and dutifull indeauour of your vnworthy , but faithfull and louing Pastor , Henry Burton . Notes, typically marginal, from the original text Notes for div A17301-e140 Heb. 11. 3 * Act 17. 26. Exo. 21. 4 2 Cor. 3. 5 Phil. 2. 13. Ps. 49. 7. * Gen. 6. Eph. 5. 2. Ioh. 3. 16. Rom. 5. 8. * Gal. 4. 5. Rom. 8. 32 Ioh. 6. 39. Rom 911 Rom. 8. 28 Rom. 8. 29. Deut. 7. 7 , 8. Rom. 8 30 Eph 1. 4. Ioh. 15. 16 Rom. 8. Rom. 11. 29. Ioh. 1 Ioh. 3. ● . & 3. 27. * Gal. 2. 1● . Mat. 11. 30. Gen. 17. 7. Rom. 9. 8. Es. 27. 9. Rom. 11. 27. 1 Cor 11. 2 , 3. Psal , 10. 4. 15. 1 Cor. 16 , 17. Psal. 51. 4. 1 Ioh ● 17 , 18 , Mat. 5. * Mat. ●4 . 5 ▪ 
A29522	----	A breviate of saving knowledge, or, The principles of Christian religion methodically digested into short questions and answers purposely composed and published, for the use and benefit of such as have good desires but weake memories, by I.B. Brinsley, John, 1600-1665. This text is an enriched version of the TCP digital transcription A29522 of text R33274 in the English Short Title Catalog (Wing B4708). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 39 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29522 Wing B4708 ESTC R33274 13118433 ocm 13118433 97780 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29522) Transcribed from: (Early English Books Online ; image set 97780) Images scanned from microfilm: (Early English books, 1641-1700 ; 1545:1) A breviate of saving knowledge, or, The principles of Christian religion methodically digested into short questions and answers purposely composed and published, for the use and benefit of such as have good desires but weake memories, by I.B. Brinsley, John, 1600-1665. [2], 26 p. Printed by G.M. for Iohn Burroughes ..., London : MDC.XLIII [1643] Reproduction of original in the British Library. eng Catechisms, English. A29522 R33274 (Wing B4708). civilwar no A breviate of saving knowledge, or The principles of Christian religion methodically digested into short questions and answers. Purposely co Brinsley, John 1643 6285 9 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-10 TCP Assigned for keying and markup 2003-11 SPi Global Keyed and coded from ProQuest page images 2003-12 Judith Siefring Sampled and proofread 2003-12 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A BREVIATE OF Saving Knowledge , OR The Principles of Christian Religion methodically digested into short Questions and Answers . Purposely composed and published , for the use and benefit of such as have good desires , but weake memories . By I. B. Prov. 19. 2. that the soule be without knowledge , it is not good . Eccles. 12 9. The more wise the Preacher was , the more he taught the people knowledge . Psal. 34.11 . Come children hearken unto me , and I will teach you the feare of the Lord . 1 Cor. 3.2 . I have fed you with milke , and not with meate , for hitherto ye were not able to beare it . LONDON , Printed by G. M. for Iohn Burroughes , at the Golden Dragon neare the Inner-Temple Gate in Fleete-streete , MDC.XLIII . To all that desire to be instructed in the Truth which is according to Godlinesse . IT is not scarcity of Catechismes that hath brought this Tract to light ; nor yet the novelty either of the matter , or expressions therein conteyned . Both these , for the most part , you may happily meete with elsewhere , scattered in Treatises of like nature . That which commends it unto your purusall , is the brevity and perspicuity of it . Both these I have purposely affected , having therein a speciall regard to the capacities and memories of Children , whether in age or knowledge . For their sakes , proceeding in a methodicall way , I have contracted both Questions and Answers , into as few words as conveniently I could , that so both might be the more portable . Hereof , who so shall please to make use , committing these few leaves to head and heart , comparing the Proofes with the Text , I doubt not but in a short time ( through the blessing of God ) he may come to be a good proficient in that most excellent and necessary knowledge , the knowledge of God and Iesus Christ ; which unfainedly wishing to all , specially to those of my owne charge , for whose sake at the first this Manuall was composed , I rest , Yours and the Churches JOHN BRINSLEY . A Breviate of Saving KNOVVLEDGE . Q. WHat is the chiefest and most necessary Knowledge ? A. To know a God , and Jesus Christ . Q. What is God ? A. God is a b Spirit having his c Being of himselfe . Q. How many Gods are there ? A. There is but d one God . Q. Are there not more Persons in that one God-head ? A. Yes , there are e three Persons , the Father , the Sonne and the Holy Ghost . Q. How is this God made knowne to us ? A. By his f Properties , and by his g Works , Q. What are the Properties of God ? A. He is most h Wise , most i Holy , k Eternall , l Infinite . Q. What are the Workes of God ? A. m Creation , and n Providence . Q. What is Creation ? A. That whereby God at the o beginning made p all things of q nothing in r six dayes s very good . Q. How did God make all things ? A. Only by his t Word . Q. To what end did God make all things ? A. For his own u Glory . Q. What is Providence ? A. That whereby God doth w preserve , and x governe all things which he hath made . Q. What are the principall Creatures made and governed by God ? A. y Angels and Men . Q. In what estate did God make man at the first ? A. He made him in his own z Image , marvelous * holy and a happy . Q. Did man continue in that good estate ? A. No , but he b fell from it through the c enticement of Satan . Q. How did he fall ? A. By d sinning wilfully against God , and so breaking that e Covenant which was betwixt God and him . Q. What was that Covenant ? A. That if he f obeyed he should live , but if he g transgressed he should dye . Q. How did Adam breake this Covenant ? A. By h eating of that fruite which was forbidden , for a tryall of his obedience . Q. What followed upon this his transgression ? A. i Death came upon him , and upon all his posterity , being then in his k loynes , and * sinning in him . Q. What then is the state of all men now by nature ? A. It is very l miserable , and in no wise to be m rested in . Q. What maketh it so miserable ? A. n Sin , and the o punishment due unto it . Q. How many kinds of sin are there ? A. Two , p Originall , and q Actuall . Q. What is Originall sin ? A. It is that r corruption of s nature , wherein t all men are u conceived and borne . Q. What part of man is thus corrupted ? A. The x whole man , in every part both of soule and body . Q. How doth that appeare ? A. In that of our selves we are altogether y unable to good , and * prone to evill continually . Q. What is Actuall sin ? A. Every a breach of GODS Law , in b thought , c word , or d deede . Q. What punishment is due unto sin ? A. The e curse of the Law , even all woe and f misery , temporall , spirituall and eternall . Q. What must a man doe in this estate ? A. g Bewaile his misery , and h hasten to get out of it . Q. Is any man able to free himselfe from this estate ? A. i No , for by nature we are all spiritually k dead in sin and wickednes . Q. What means then of deliverance is there ? A. l Onely by Jesus Christ . Q. What is Iesus Christ ? A. The m eternall Son of God , n made man in time . Q. Being God before all time how was he made man ? A. He was o conceived by the Holy Ghost , and p borne of the Virgin Mary . Q Was it necessary that Iesus Christ should be both God and man ? A. Yes , for he was to make a q reconcilliation betwixt God and man . Q. By what means did he make this reconciliation ? A. By r doing , and s suffering in our nature , what the t justice of God required at our hands . Q. What hath he done for us ? A. He hath fulfilled the u righteousnes of the w Law for us . Q What hath he suffered for us ? A. The x curse of the Law , even manifold y evils in his life , in the end the z wrath of God with that * accursed death upon the crosse . Q. What hath he obtayned for us hereby ? A. Deliverance from a sin , and b death ; with c righteousnes and eternall d life . Q. Shall all men then be made partakers of these benefits by Christ ? A. e No , only such as f beleeve , and g repent . Q. What is Faith ? A. It is a h resting upon i Christ alone for k pardon of sinne , and eternall l salvation . Q. What is the ground of Faith ? A. The free m promise of the Gospell , offering Christ with all his benefits , to all such as will n receive him . Q. What is it to receive Christ ? A. To take him as a o Saviour , and as a p Lord . Q. Can a man thus beloeve of himselfe ? A. q No , it is the r guift of God . Q. How is Faith wrought ? A. By the s Spirit , through the t Word . Q What is Repentance ? A. It is such a u change of the w heart , as bringeth forth x new obedience in the life . Q. How is the heart changed in Repentance ? A. It is y turned from z all sin unto * God . Q. What is it to turne from all sin ? A. To be heartily a sorry for it , to b hate and abhorre it , c resolving to shun and avoide it . Q. What is it to turne unto God ? A. To d love him , to e cleave unto him , resolving to f walke according to his Commandements . Q. Whence commeth this change ? A. Chiefly from the apprehension of Gods g mercy towards us in Christ . Q. What is that new obedience which followeth upon this change ? A. A h conscionable , and i carefull k indeavour to leade a l new life , according to the m Law of God . Q. Wherein is the sum of the Law conteyned ? A. In the n ten Commandements . Q. How are those Commandements divided ? A. Into o two Tables . Q. Which are the Commandements of the first Table ? A. The p foure first , conteyning our duty towards q God . Q. Which are the Commandements of the second Table ? A. The r six last , conteyning our duty towards our s Neighbour . Q. What is the first Commandement ? A. Thou shalt have none other gods before me . Q What is required in this Commandement ? A. That we t take the u true God to be w our God , x loving , y fearing , z honouring him * above all other things whatsoever . Q. What is the second Commandement ? A. Thou shalt not make to thy selfe any graven Image . Q What is required in this Commandement ? A. That wee a worship this true God b aright , according to his c will revealed in his d word . Q. What is the third Commandement ? A. Thou shalt not take the Name of the Lord thy God in vaine . Q. What is required in this Commandement ? A. That we use the e Titles , f Properties , g Word , h Works and i Ordinances of God in an k holy manner . Q. What is the fourth Commandement ? A. Remember thou keepe holy the Sabboth day , &c. Q. What is required in this Commandement ? A. That l resting from our own works , we set apart the Sabboth day to the m worship and service of that true God , Q. Which is the fift Commandement ? A. Honour thy Father and thy Mother , &c. Q What is required in this Commandement ? A. That we performe such o duties to our Neighbour , as we owe unto him in respect of his place and degree . Q. What is the sixt Commandement ? A. Thou shalt not kill . Q. What is required in this Commandement ? A. That we indeavour by all p lawfull wayes and means , to preserve our q own and r Neighbours life , both of s soule and t body . Q. What is the seventh Commandement ? A. Thou shalt not commit Adultery . Q. What is required in this Commandement ? A. That we keepe our selves u chaste and w pure in x soule and y body , both in respect of z our selves , and * others . Q. What is the eighth Commandement ? A. Thou shalt not steale . Q. What is required in this Commandement ? A. That by all , and only a lawfull wayes and means , we further our b own , and c Neighbours estate . Q. What is the ninth Commandement ? A. Thou shalt not beare false witnesse , &c. Q. What is required in this Commandement ? A. That by all and d onely lawfull wayes and means , we e procure , and f mainteyne our own and g Neighbours good Name . Q. What is the tenth Commandement ? A. Thou shalt not covet , &c. Q. What is required in this Commandement ? A. That being inwardly h contented with our own outward condition , we desire the good of our i Neighbour as our own . Q. Is any man able perfectly to keep this Law ? A. k No , for in many things we l sinne all . Q. Shall our obedience then be accepted , being imperfect ? A. Yes , if it be m sincere and unfeigned , God will n accept it , in and through * Christ . Q. May we then rest our selves contented with this our imperfection ? A. * No , but being o humbled for it , we must strive towards p perfection . Q. How must we strive ? A. By a q diligent use of the r means appointed by God for our increase in Grace . Q. What are those means ? A. They are principally three , viz. the s Word , t Sacraments , and u Prayer . Q. What is the Word ? A. The w revealed will of God , conteyned in the x Scriptures . Q. How must we use that Word ? A , By y reading , and z hearing it * read , and a preached . Q. How must we reade and heare it , that it may be effectuall unto salvation ? A. We must reade and heare it , with b reverence , c meeknesse , and d Faith , e desiring to learne , and f purposing to obey . Q. What is a Sacrament ? A. A g Seale of the covenant of grace : or a h divine Ordinance , wherein by outward visible signes , i Christ with his benefits are k represented , l assured , and m conveyed unto us . Q. What are the parts of a Sacrament ? A. Two , an outward visible n Signe , and an inward spirituall o Grace . Q. How many Sacraments are there in the new Testament ? A. Onely p two , q Baptisme , and the r Lords Supper . Q. What is Baptisme ? A. It is a Sacrament of our s ingrafting into Christ , and t entrance into the Church . Q. What is the outward signe in Baptisme ? A. u Water , wherewith the party Baptized is w washed , by dipping or sprinkling , into the x Name of the Father , Sonne and Holy Ghost . Q. What is the inward Grace signified thereby ? A. The washing and cleansing of our y soules by the z Bloud , and * Spirit of Christ , from the z guilt , and * power of sinne . Q. Who ought to be Baptized ? A. They who in charity may be thought to be within the a Covenant . Q. Who are they ? A. All that b professe the Faith of Christ , and their c children . Q. What is the Lords Supper ? A. It is a Sacrament of our d continuance in Christ , and e growing up in him . Q. What are the outward signes in the Lords Supper ? A. f Bread and Wine , with the Sacramentall actions which by the ordinance of Christ are done about them . Q. What doth the Bread and Wine signifie ? A. The Body , and Bloud of Christ , Mat. 26.26 , 28. Q. What are the Sacramentall actions done about them ? A. The Actions of the Minister , or the Receiver . Q. What are the Actions of the Minister ? A. To h take , and i consecrate the Bread and Wine , to k breake the one , and powre out the other , and to l deliver both unto the people . Q. How are the Bread and Wine consecrated ? A. By the m word of Institution and Prayer . Q. What is thereby signified ? A. Gods n setting of his Sonne apart for our Redemption . Q. What doth the breaking of the Bread , and powring out of the wine signifie ? A. The o Death and Passion of Christ , wherein his Body was p broken , and his Bloud q shed . Q. What doth the Ministers giving of the Bread and wine to the people signifie ? A. Gods r offering and giving his Sonne s Christ , with his benefits to all penitent sinners , t commanding them to beleeve on him . Q. What are the actions of the Receiver ? A. To u take the Bread and Wine delivered , and to eate and drinke thereof , Q. What is signified hereby ? A. Our w receiving , and applying of Christ with all his merits and benefits , unto our selves by faith . Q. To what end serveth this Sacrament ? A. To put us in x remembrance of the death of Christ , and to strengthen our z Faith with all saving graces in us , Q. Who may partake of this Sacrament ? A. Such as having beene * baptized , are rightly a qualified , and duely b prepared thereunto . Q. How must he be qualified that commeth to the Table of the Lord ? A. He must be indued with c Knowledge , d Repentance , e Faith , and f Love . Q. Being so qualified how must he be prepared thereunto ? Q Renewing his g sorrow for sinne , and resolution against it , he must come h hungring and thirsting after Christ and his righteousn●sse . Q. Being so prepared , what must he doe in the act of receiving ? A. Hee must i stirre up his k heart , together with the signes , to receive and apply the thing l signfied , so m feeding upon Christ n spiritually by o Faith . Q. What must hee doe after hee hath received ? A. With all p thankfulnesse q give up r himselfe a s new unto God , to t serve him in holinesse and righteousnesse all the dayes of his life . Q. What is Prayer ? A. It is a u powring forth of the soule unto w God in the x Name of Jesus Christ . Q. How many wayes is the soule powred forth unto God ? A. Three wayes , viz. by way of y Confession , z Petition , and * Thanksgiving . Q. What is Confession ? A. It is a part of Prayer , wherein wee a acknowledge our * sinnes unto God , and his b righteous * judgements against them . Q. What is Petition ? A. It is a part of Prayer , wherein we desire of God the c removall of some evill , or the d obteyning of some good , for our selves or e others . Q. How must we make our Petitions unto God so as we may be heard ? A. We must pray with f Reverence , g Feeling , h Fervencie , and i Faith . Q. What is Thanksgiving ? A. It is a part of Prayer wherein wee k prayse God , and l blesse him for his benefits . Q. Have we any rule of direction to guide us in our Prayers ? A. Yes , generally the Word of God ; more specially the m Lords Prayer . Q. What is that Prayer ? A. Our Father , &c. Q. How many things are to be considered in this Prayer ? A. Three , the preface , the Prayer it selfe , and the conclusion . Q. Which is the Preface ? A. Our Father which art in Heaven . Q. What are we taught in this Preface ? A. To come unto God with n confidence and boldnesse , as to a Father , and yet with o reverence of his Majesty as being in Heaven . Q. What is there contained in the Prayer it selfe ? A. Six Petitions and a Thanksgiving . Q. How may these Petitions be devided ? A. Into two rankes ; three of them concerning Gods glory , and three of them our own and Neighbours good . Q. Which concerne Gods glory ? A. The three first , to shew that wee ought to p preferre Gods glory before our owne good . Q. Which is the first Petition ? A. Hallowed be thy Name . Q What is desired in this Petition ? A. That God may be q glorified and magnified by us , and all other r creatures . Q. Which is the second Petition ? A. Thy Kingdome come . Q. What is desired in this Petition ? A. That the s Church of God may be daily inlarged and increased , till it be perfected in Heaven . Q. Which is the third Petition ? A. Thy will be done on Earth as it is in Heaven . Q. What is desired in this Petition ? A. That t obedience may be yeelded unto God , by our selves and others upon earth , as it is by the u Saints and Angels in Heaven , Q. What is the fourth Petition ? A. Give us this day our daily bread . Q. What is desired in this Petition ? A. That God would w bestow upon us all things necessary and convenient for this life . Q What is the fift Petition ? A. Forgive us our trespasses as we forgive them , &c. Q. What is desired in this Petition ? A. That God of his x free grace and mercy in Christ , would fully y pardon all our sinnes , as z wee desire to forgive the wrongs and injuries done unto us by others , Q. What is the sixth Petition ? A. And leade us not into temptation , but deliver , &c. Q. What is desired in this Petition ? A. That wee may be delivered either from * temptations themselves , or at least from the a evill of them . Q. Which is the Thanksgiving in this forme of Prayer ? A. For thine is the Kingdome , &c. Q. What is herein acknowledged ? A. That GOD hath absolute b dominion , and c power over all creatures , and therefore is for ever to be d glorified by us and e them . Q. Which is the Conclusion ? A. Amen . Q. Whatdoth Amen signifie ? A. f So it is , or so be it . Q. Wherefore is this word added ? A. To testifie our g assent unto , h desire of , i Faith , for obteyning of all things before mentioned . Q. What benefits shall redound unto them who thus indeavour to grow in Grace ? A. Very k great l both in this life , and that which is to come . Q. What in this life ? A. m Peace of conscience , which is n better then life , with o assurance of perseverance unto death . Q. What in the life to come ? A. p Eternall happinesse and blessednesse . Q. Wherein consisteth that happinesse ? A. In a perfect q freedome from all r sin and s misery , with a t full fruition of all good . Q. When shall this happinesse begin ? A. At the day of u death , when the w soules of the faithfull being seperated from their bodies , shall be conveyed by the x ministery of Angells into y Abrahams bosome . Q. When shall it be consummate ? A. At the day of the generall z resurrection and * judgement , when bodies and soules being a joyned together againe , shall be fully b glorified with Christ . Q. What then shall the estate of wicked men and unbeleevers be ? A. * They shall be c separated from the d presence of God , and e tormented both body and soule with the g Devill and his Angells for evermore . Glory be to God on high . PSAL. 119.125 . I am thy servant , Lord give me understanding that I may know thy testimonies . Notes, typically marginal, from the original text Notes for div A29522e-350 a Joh. 17.3 . Phil. 3.8 , 10. b Joh. 4.24 . c Exod. 3.14 . d 1 Cor. 8.4 , 6. e Mat. 28.19 . 1 Joh. 5.7 . f Exod. 34.6 , 7. g Rom. 1.20 . h Rom 16.27 . i Isa. 6.3 . k Isa. 44.6 . 1 Tim. 1.17 . l Psal. 139.7 , 8 , 9. m Prov. 8.22 , &c. n Psal. 145.17 . o Gen. 1.1 . p Exod. 20.11 . Joh. 1.3 . q Heb. 11.3 . r Exo. 20.11 . s Gen. 1. last . t Psal. 248.5 . u Rev. 4.11 . Pro. 16.4 . w Psa. 36.6 . x Mat. 10.29 . Pro. 15.3 . y Psal. 8.5 . z Gen. 1.27 . * Eph. 4 24. Eccl. 7. last . a Psal. 8.5 . b Psal. 49.12 . c 1 Tim. 2.14 . 2 Cor. 11.3 . d Eccl. 7.29 . Rom. 5.12 . e Heb. 8.7 . Psal. 78.10 , 37. f Lev. 18.5 . Gal. 3.12 . g Gen. 2.17 . Ezek. 18.4 . h Gen. 3.6 . i Rom. 5.12 , 17. 1 Cor. 15.21 , 22. k Heb. 7.9 , 10. * Rom. 5.19 . l Ephes. 2.23 . Rom. 7.24 . m Eph. 5.14 . Ezek. 18.31 . n Isa. 59.2 . Rom. 7.24 . o Ro. 3.23 . Lam. 3.39 . p Psal. 51.4 , 5. Rom. 7 , 17. q 1 Joh. 3.4 . r 2 Pet. 1.4 . s Rom. 7.18 . t Rom. 3.23 . Rom. 5.12 . u Psal. 51.5 . x Gen. 6.5 . 1 Thes. 5 23. y Rom 7.18 . 2 Cor. 3.5 . * Gen. 8.21 . Rom. 7.21 , 23. a 1 Joh. 3.4 . b Eph. 2.3 . c Rom. 3.13 . 1 Cor. 15.33 . Mat. 12.36 . d Col. 1.21 . e Gal. 3.10 . f Lam. 3.39 . Rom. 6. last . Ro. 5.12 . g Luk. 23.28 . h Heb. 3.7 , 8. Eph. 5.14 i Rom. 5.6 . Rom. 8.3 . k Eph. 2.1 . Col. 2 . 1● . l Acts 4.12 . Joh 3.16 . m Ps. 2.7 . n Rom. 8.3 . Gal. 4.4 . o Luk. 1.35 . p Gen. 3.15 . Isa ▪ 7.14.11.1 . q 1 Tim. 2.5 . 2 Cor. 5.18.19 . r Ro. 5.19 . s 1 Pet. 2.21 . t Heb. 7.22 . u Mat. 3.15 . w Gal. 4.4 . x Gal. 3.13 . y Heb. 5.8 . z Isa. 63.3 . Rev. 19.15 . Mat. 27.46 . Luk. 22.44 . * Phil. 2. 7 , 8. 1 Pet. 2.24 . a Col. 1.13 . Heb. 9.26 , 28. b 1 Thes. 1.10 . c Rom. 5.18 , 19. Jer. 23.6 . d Joh. 3.16 . Rom. 6.23 . e Lu. 13.23 , 28. f Mar. 16.16 . Joh. 3.16 . Act. 16.31 . g Luk. 13.3 , 5. Act. 2.38 . 3.19 . Mar. 1.15 . h 2 Chro. 14.11.16.8 . Isa. 50.10 . i Joh. 3.18 . Act. 16.31 . Eph. 1.12 . k Lev. 1.4 . 1 Joh. 1.7 . l Rom. 5.9 , 10. m Act. 2.39 . n Joh. 1.12 . o Lu. 1.47 . p Joh. 20.28 . q 1 Cor. 2.14 . r Eph. 2.8 . Phil. 1.29 . s Act. 16 14. 2 Cor. 4.13 . t Rom. 10.14 , 17. u 2 Cor. 3.18 . w Eze. 18.31 . x Mat. 3.8 . Rom. 6.4 . Isa. 1.16 . y Acts 3.19 . z Eze. 18.30 . 33.11 . * Isa. 55.7 . Jer. 4.1 . Acts 26.20 . a Act. 2.37 . 2 Cor. 7.10 . b Psa. 97.10 . Rom. 7.15 c Joh. 5.14 . Psal. 19.13 . d Luk. 7.47 . e Act. 11.23 . f Deu. 5.27 . Neh. 5.9 . Psal. 86.11 . g Luk. 7.47 . 1 Joh. 4.9 , 19. h Act. 23.1 . 24.16 . i 2 Cor. 7.11 . k Ro. 7. last . Rom. 12.1 . l 2 Cor. 5.17 . Eph. 4.17 . m Psal. 119.6 . Rom. 7.25 . n Deu. 4.13 o Deu. 4.13.5.22.10.1 , 2 p Ex. 20.1 , 2 , 3. q Mat , 22.36 , 37. r Exo. 20. s Mat. 22.39 . t Josh. 24.15 . u Joh. 17.3 . w Gen. 28.21 . Josh. 24.18 , 24. x Deu. 6 , 5. Ps 31.23 . y Deu. 6.13 . 1 Pet. 2.17 . z Mal. 1.6 . * Mat. 10.37 . Lu. 14.26 . a Ex. 34.14 . Mat. 4.10 . b Joh. 4.22 . c Deu. 12.8 . 13.18 . d Acts 24.14 . e Deu. 28.58 . f Ps. 8.1 . g Ps. 12.6.119.103 . h Ps. 8.3.104.24 . i Isa. 66.2 , 5. Ps. 5.7 . Eccl. 5.1 , 2. k Exo. 3.5 . Lev. 6.18 . l Ex. 34.21 . Isa. 58 13. m Ibid. o Rom. 13.7 . p Ro. 3.7 , 8. q Pro. 9 , 12. r Mat. 5.21 . 1 Cor. 10. last . s Pro. 16.17 t Eph. 5.29 . u Rom. 13.13 . w Jam. 1.27 . x Pro. 6.25 . Mat. 5.28 . y 1 Thes. 4.4 , 5. z Gen. 38.7 , 9. * 1 Thes 4.3 . Ezek. 18.6 . a Eph. 4.28 . b Pro. 3.16.10.4 . c Gal. 6.10 . d Job 13.9 . e Pro. 22.1 . Eccl. 7.1 f Job 27.5 , 6. g Ps. 15.3 . h Phil. 4.11 . Heb. 13.5 . 1 Tim. 6.8 . Luk. 3.14 . i 3 Ep. Joh. 2. Phil , 2.20 . k Rom. 3.20.8.3 . l Jam. 3.2 . m 2 Cor. 8.12 . 1 Cor. 15. last . n Gen. 4.7 . * Mat. 3.17 . Eph. 1 ▪ 6. 1 Pet. 2.5 . * Heb. 5.12 . o Rom. 7.24 . p Mat. 5.48 . Phil. 3.12 , 13 , 14. Heb. 6.11 , 12. 2 Pet. 3.18 . q 2 Pet. 1.10 . r 1 Pet. 2.2 . 1 Thes. 5.19 , 20. s 1 Pet. 2. 2. Jam ▪ 1.21 . t Rom. 4.11 . u 1 Thes. 5.17 . w Deut. 29 29. x Heb. 1.1 . 2 Pet. 1.19 . y 1 Tim. 4 13. z Rom , 10.14 . * Deut. 31.11 . Acts 13.27 . a Acts 15.21 . 1 Cor. 1.21 . Titus 1.3 . b Isa. 66.2 . c James 1 21. d Heb 4.2 . e 1 Pet 2.2 . f Deu. 5.27 . Isa. 2 3. g Gen. 17.7 , 9 , 10. Rom. 4.11 . h Isa. 7.14 . Mat. 21.25 . i John 1.14 . 1 Cor. 10.4 . k 1 Cor. 11.26 . l Rom. 4.11 . m 1 Cor. 10.16 . n Gen. 9. v. 11. to 18. Isa. 38.7 , 8. o Gen. 17.7 . Mat. 26.28 . p 1 Cor. 10.2 , 3 , 4. q John 1.26 . Mat. 28.19 . 1 Pet. 3.21 . r 1 Cor. 11.20 . Mat. 26.26 . s Rom. 64 , 5. Gal. 3.27 . t 1 Pet. 3.21 . u Acts 8.36.10.47 . w Mat. 3.16 . Acts 8.38 . x Mat. 28.19 . y 1 Pet. 3.21 . z 1 Pet. 1.2 . Act. 2.38 ▪ 3.19 . * Tit. 3.5 . z 1 Pet. 1.2 . Act. 2.38 . 3.19 . * Tit. 3.5 . a Gen. 17.7 , 10. b Acts 10.47 . c 1 Cor. 7.14 . Acts 2.39 . d Joh. 6.56.15.4 , 5. e Eph 4.15 . f Math. 26.26 , 27. h Ibid. 1 Cor. 11.23 . i 1 Cor. 10 16.11.24 . k 1 Cor. 10.16 . l Mat. 26.26 . 1 Cor. 11.24 . m 1 Tim. 4.5 . Mat 4.4 . n Exod. 12.5 , 6. Hebr. 2.10 . o 1 Cor. 11.26 . p v. 24. q Mat. 26.28 . Isa. 53.5 . r John 3.16 . s 1 Cor. 10.16 . t 1 Joh. 3.23 . u Mat. 16.26 , 27. 1 Cor. 11.23 , 24. w John 6 35. 1 Corinth . 10.16 . x 1 Cor. 11.24 , 26. z Mat. 26.28 . * Exodus 12 43 , 48. a 1 Corinth . 11.27 , 29. Mathew 22.12 . b 1 Corinth . 11.28 . c Pro. 19.2 . d Acts 2.38 . e Acts 8.37 . f Mat. 5.23 . g 1 Cor. 11.28 . Exod. 12.8 . Psal. 126.6 . Zach. 12.10 . h Mat. 5.6 . Luk. 1.53.22.15 . i Isaiah 64.7 . k 1 Cor. 14.15 . l John 6.63 . m John 6.53 . to 58. n John 6.63 . o v. 35 , 47. p 1 Kings 8.66 . Mathew 26.30 . q Psalme 116.12 , 14. r Rom. 12.1 . 2 Chron. 30.2 . s 1 Cor. 5.7 , 8. Gal. 6.15 . t Luk. 1.71 . u 1 Sam. 1.15 . Psal. 42.4 . 143.8 . w Psal. 55.16 . Psalm , 50.14 , 15. x Joh. 14. v. 6 , 13 , 14.1 Cor. 1.2 . y Ezra 10.1 . Dan. 9.1 . z 1 Tim. 2.1 . * Psal. 116.12 , 13. a Dan. 9.4.1 Joh. 1.9 . * Lev. 26. v. 41 , 42. b Psal. 51.4 . Luk. 23.41 . * Lev. 26. v. 41 , 42. c James 5.13 . Psalm . 50.15 . d James 1.5 . Phil. 4.6 . e Joh. 17.9 , 20. 1 Tim. 2.1 , 2. f Ezra 10.9 . Eccl. 5.2 . g 1 Sam. 1.10 . Mat. 11.28 . h James 5.16 , 17. Luk. 11.8 . i Jam. 1.6 , 7. 1 Tim. 2.8 . 1 Joh. 5.14 , 15. k Psalm . 136.1 . 117.1 . l 103.1 . to 5. m Mat. 6.9 . Luk. 11.2 . n Heb. 4.16 . c. 10. v. 19 , 22. o Eccl. 5.2 . Psal , 95.3 , 6. p Exod. 32.32 . 1 Cor. 10.31 . q Isa. 26 8. Psalm . 40.16 . John 12.28 . r Psalm . 103.20 , 2● , 22. s Psal. 28.9.51.18 . 2 Thes. 3.1 . t Exodus 24 7. Heb. 10.7 , 9. Act. 21.14 . Ephes. 6.6 . u Psalm . 103.20 . Isa. 6.2 . w Prov. 30.8 . x Isa. 43.25 . y Ps. 51.2 . Acts 8.22 . z Mat. 6.14 , 15. 18.35 . * Mat. 26.39 . 2 Cor. 1● . 7 , 8 , 9. a 2 Tim. 4.18 . b 1 Chro. 29.10 , 11. c v. 12. d v. 13. e Psal. 148.13 . f 1 King. 1.36 . Jer. 28.6 . Jer. 11.5 . g 1 King. 1.36 . 1 Cor. 14.16 . h Jer. 11.5 . 28.6 . i 1 Joh. 5.14 . k 1 Tim. 6.6 . l 4.8 . Mat. 19.29 . m 2 Cor. 1.12 . n Phil. 4.7 . o 2 Pet. 1.10 . p Mat. 25.34 . q Rom. 8.21 . r Rev. 21.27 . s v. 4. Isa. 25.8 . t Psal. 16.11.17.15 . u Isa. 57.2 . w Eccl. 12.7 . x Heb. 1.14 . y Luk. 16.22 , 2● , 43. z Luk. 14.14 . * Math. 6.27 . Rom. 2.5 , 6. 2 Thes. 1.10 . a Job 19.25 , 26 , 27. b Col. 3.4 . Rom. 8.17 . 2 Thes. 1.10 . * Psal. 11.6 . Luk. 12.46 . c Mat. 25.41 . Rev. 22.5 . Mat. 8.12 . d 2 Thes. 1.9 . e Luk. 16.24 , 25. Rev. 20.10 . 2 Thes. 1.8 , 9. Rom. 2.8 , 9. g Mat. 25.41 . 
A14092	----	A briefe catecheticall exposition of Christian doctrine Diuided into foure catechismes, comprizing the doctrine of the 1. Two sacraments. 2. Lords prayer. 3. Ten commandements. 4. And the creed. Twisse, William, 1578?-1646. 1632 Approx. 81 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A14092 STC 24400 ESTC S111490 99846822 99846822 11814 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14092) Transcribed from: (Early English Books Online ; image set 11814) Images scanned from microfilm: (Early English books, 1475-1640 ; 1040:23) A briefe catecheticall exposition of Christian doctrine Diuided into foure catechismes, comprizing the doctrine of the 1. Two sacraments. 2. Lords prayer. 3. Ten commandements. 4. And the creed. Twisse, William, 1578?-1646. 62, [2] p. Printed by G. M[iller] for Robert Bird, and are to be sold at his shop at the signe of the Bible in Saint Laurence-lane, London : 1632. By William Twisse. Printer's name from STC. The running title reads: A catechisme. The last leaf is blank. Reproduction of a photostat of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Catechisms, English -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A BRIEFE CATECHETICALL EXPOSITION OF CHRISTIAN DOCTRINE . Diuided into foure Catechismes , Comprizing the Doctrine of the 1. Two Sacraments . 2. Lords Prayer . 3. Ten Commandements . 4. And the Creed . LONDON , Printed by G. M. for Robert Bird , and are to be sold at his shop at the signe of the Bible in Saint Laurence-lane . 1632. THE FIRST CATECHISME TOVCHING the SACRAMENTS . § 1. Question . HOw many wayes doth the word of God teach vs to come to the Kingdome of Heauen ? Answ. a Two. Q. Which are they ? A. b The Law and the c Gospel . Q. What saith the Law ? A. d Doe this and thou shalt liue . Q. What saith the Gospel ? A. e Beleeue in Iesus Christ , and thou shalt be saued . Q. Can wee come to the Kingdome of Heauen by the way of Gods Law ? A. f No. Q. Why so ? A. g Because we cannot doe i● . Q. Why can we not doe it ? A. h Because we are all borne in sinne . Q. What is it to be borne in sinne ? A. To be naturally i prone to euill , and k vntoward to that which is good . Q. How commeth it to passe that we are all borne in sinne ? A. l By reason of the sinne of our first Father Adam . Q. Which way then doe you hope to come to the Kingdome of Heauen ? A. m By the Gospell . Q. What is the Gospel ? A. The n glad Tidings of Saluation by Iesus Christ. Q. To whom is this glad tidings brought : To the righteous ? A. No. Q. Why so ? A. For two reasons . Q. What is the first ? A. o Because there is none that is righteous , and sinneth not . Q. What is the other reason ? A. p Because if we were righteous , that is , without sinne ; we should haue no need of Christ Iesus . Q. To whom then is this glad tidings brought ? A. q To sinners . Q. What , to all sinners ? A. r No. Q. To whom then ? A. To such onely as s beleeue and repent . This is the first lesson to know the right way to the Kingdome of Heauen . And this consists in knowing the difference betweene the Law and the Gospel . Q. What doth the Law require ? A. That u we should be without sinne . Q. What doth the Gospel require ? A. That we should * confesse our sinnes , x amend our liues , and then y through faith in Christ , we shall be saued . Q. The Law requires what ? A. z Perfect obedience . Q. The Gospel what ? A. a Faith , and true repentance . § 2. Q. Where doe you learne this lesson , that Iesu● Christ came into the world to saue sinners ? A. b In Gods word . Q. Where els ? A. In Gods Sacraments . Euery Sacrament teacheth vs this lesson , as we shall easily perceiue , if we vnderstand what a Sacrament is ? Q. What is a Sacrament ? A. c A holy signe and seale of grace ▪ Q. How many Sacraments haue you ? A. Two. Q. Which are they ? A. d Baptisme , and e the supper of the Lord. Q. What is the signe in Baptisme ? A. The f cleansing of the childes face or body by washing it with water . Q. What is the grace signified ? A. The g cleansing of the childes soule from sinne by h washing it with Christs bloud . Q. Christ is in heauen , we are on earth : How can his bloud wash our soules ? A. i By faith . Q. Haue children faith ? A. No ; k for faith commeth by hearing , and hearing by the word of God. Q. Why are they then baptized ? A. l God accepteth the faith of their parents . Q. We are made cleane from sinne by baptisme : But are we made without sinne ? A. m No. Q. Why then are we said to be made cleane from sinne ? A. For two reasons . Q. What is the first ? A. n Because we are made free from the punishment o● sinne . Q. What is the punishment of ●inne ? A. o Death . Q. How are we made free from it ? Q. p Christ died for vs. Q. What is the other reason ? A. q Because we are made free from the power of sinne . Q. What is it to be made free from the power of sinne ? A. That sinne shall r not reigne ouer vs s though it dwell in vs. Q. How doe you know whether sinne reigneth ouer you or no ? A. By repentance . If we repent sinne doth not t reigne ouer vs , otherwise it doth . Q. What lesson doth this sacrament teach vs ? A. As truely as the water doth u wash the childs face , and make it cleane ; so truely doth the * bloud of Christ wash our soules and make them cleane . §. 3. Q. What is the signe in the Lords Supper ? A. The x eating of the bread , and drinking of the wine y to the nourishing of the body . Q. What is the grace signified ? A. The eating of Christs body , and drinking of Christs bloud to the nourishing of our soules . Q. Christ is in heauen , we are on earth ; How can we eate his body and drinke his bloud ? A. By faith . So saith our Sauiour , Ioh. 6. 35. He that commeth to me shall neuer hunger ; He that beleeueth in mee shall neuer thirst . Therefore to bel●eue in him is to drinke him . And consider in reason . Q. What is the hunger and thirst of a Christian , as a Christian ? A. An appetite after that which conserues the life of a Christian. Q. What is that ? A , z The fauour of God to the par●oning of our sinnes , and to the sauing of our soules . Q. What is the next way to satisfie this hunger , and to quench this thirst ? A. a To beleeue that Iesus Christ gaue his body to be crucified , and his bloud to be shed for our sinnes . Q. What lesson doth this Sacrament teach us ? A. As truely as the bread that wee eate , and the wine that we drinke ●oth nourish and comfort our bodies ; b so the body , and bloud of Christ , if we eate and drinke them c by faith , shall nourish our soules vnto euerlasting life . Q. How many things are required to prepare vs to the worthy receiuing of the Lords Supper ? A. Foure things . Q. What are the two first ? A. d Knowledge and e faith . Q. Where is that taught vs ? A. In our Creed , and Catechisme . Q. What are the two last ? A. f Repentance , and g Loue. Q. Where is that taught vs ? A. In the ten Commandements . Q. Why is knowledge required to the Lords Supper , and not to Baptisme ? A. Because baptisme is the sacrament of our birth in Christ : the Lords supper is the sacrament of our growth in Christ. Q. What is this faith that is required ? A. h To beleeue that Iesus Christ gaue his body to be crucified , and his bloud to be shed for our sinnes . Q. Why is faith required ? A. Because well we may eate the bread , and drinke the wine without faith : but we i cannot eat Christs body , and drinke his bloud without faith . True ; for the eating of his body is a spirituall eating , and the drinking of his bloud is a spirituall drinking , consisting in meditation of the wonderfull loue of God the Father , who , to saue our soules , spared not his owne Sonne : The wonderfull loue of God the sonne , who to saue our soules , spared not his owne selfe , but gaue himselfe to suffer a shamefull death , a bitter death , and an accursed death for our sinnes : k Here is the loue of Christ that passeth knowledge : such is the breadth and length , and depth , and height of it , that we are not able sufficiently to comprehend it . And like as the body by feeding and drinking , doth gather strength for the better performance of all actions of nature : so the soule of a Christian by meditation on this loue of Christ in giuing his body to be crucified , and his bloud to be shed for our sinnes , doth gather more and more strength continually for the better performance of all actions of grace ; whether they be actions of dependance , to depend vpon him , and put our trust in him in all states , in all conditions , euen in the time of affliction , and persecution , and at the very hou●e of death ; Or whether they be actions of conformitie to his will , in obeying him , and walking in the wayes of his holy commandements vnto the end ? Q. Why is repentance required● A. l Because faith is required . For by faith we beleeue that Christ died for vs. Q. What ought we then to doe for him ? A. To m serue him all the dayes of our life : And sith we cannot serue him by perfect obedience ; to serue him as we can , by true repentance . Q. How many parts be there of repentance ? A. Foure parts . Q. What are the two first ? A. To n confesse our sinnes , and to be o sorry for them . Q. What are the two last ? A. To p pray to God to forgiue them for Christs sake , q and to amend our liues : desiring God to giue vs grace that we may amend them . Q. How many offices be there of loue ? A. Three . Q. What is the first ? A. To doe our r neighbour no wrong . Q. What is the second ? A. To doe him good if wee can . Q. What is the third ? A. If he doth vs wrong to forgiue him . Q. Why must we haue this loue ? A. s Because we looke that God for Christs sake should forgi●e vs. THE SECOND CAtechisme concerning the LORDS Prayer . §. 1. Question . SAy the Lords Prayer ? A. Our Father which art in heauen , &c. Q. Why is it called the Lords Prayer ? A. a Because our Lord and Sauiour Iesus Christ taught his Disciples thus to pray . Q. Why are you taught to say , Our Father , and not my Father . A. For two reasons . Q. What is the first ? A. b Because God is the father of vs all . Q. What is the second ? A. To teach vs to pray c for others , as well as for our selues . Q. Which art in heauen In what heauen doth God dwell ? A. d In the third heauen , called the e heauen of heauens . Q. How many heauens are there ? A. Three heauens . Q. What is the first ? A. Where the birds of the ayre are , They are called in Scripture f the birds of heauen . Q. What is the second ? A. Where the sunne , moone , and starres are , They are called in Scripture g the starres of heauen . Q. What is the third ? A. h Aboue all , where God is . Q. Is not God euery where ? A. i Yes . Q. Why then is he said to be in heauen ? A. For two reasons . Q. What is the first ? A. Because he is there in most speciall manner . Q. What is that speciall manner ? A. k He doth communicate himselfe in glorious manner to his Saints and Angels . God is in all creatures as the author of nature , l and communicating vnto them the gifts of nature : God is in speciall manner in his Church , as the authour of grace , and m communicating vnto them the gifts of grace : but in most speciall manner he is in heauen , as the authour of glorie ; and communicating the riches of his glory vnto the Angels and Saints . Q. What is the second ? A. To teach vs that when we pray , our affectious should be in heauen . Q. Do you beleeue that God is your Father ? A. Yes . Q. And what Father ? A. n An heauenly Father . That is the best Father : for o heauenly things are better then earthly things , p as the light of the sunne is better then the light of a candle . Q. What lesson doth this teach vs ? A. Therefore q he is willing to heare vs. Q. For thine is the Kingdome ] say this in plainer manner ? A. The kingdome is thine . Q. What Kingdome ? A. r The kingdome ouer all the world . Q. What is the meaning ? A. s Thou art King ouer all the world . Q. Thine is the power ] say this in plainer manner ? A. The power is thine . Q. What Power ? A. t Ouer all the world . Q. What is the meaning ? A. All power belongeth to thee . Q. Thine is the glory ] say this in plainer manner . A. The glory is thine . Q. What is the meaning ? A. u All Glory belongeth to thee . Q. Doe you beleeue that God is King ouer all the world . A. Yes . Q. And that all power belongs to him ? A. Yes . Q. What lesson doth this teach vs ? A. Therefore he is able to helpe vs. This is the first part of the prayer , commonly called the Inuocation : And it conteines the profession of our Faith in God , both touching his goodnesse that he is our Father , and therefore willing to heare vs. And touching his power , that he is King of all the world and therefore able to helpe vs : without this faith we cannot pray . Now followeth the petition . § 2. Q. How many Petitions are there ? A. Sixe petitions . Q. Into how many parts be they diuided ? A. Into two parts . Q. How many petitions be there in the first part ? A. Three . Q. What doe we pray for in the three first ? A. Such things as immediately concerne Gods glory . Q. What doe we pray for in the three last ? A. Such things as immediately concerne our owne good . Q. Say the first petition ? A. Hallowed be thy name . Q. Say this in plainer manner . A. We pray thee that thy name may be hallowed . Q. What is hallowed ? A. Made holy . Q. Is not Gods name holy already ? A. Yes . Q. Hath it any need of our making ? A. No. Q. What then is the meaning of the word ? A. Made knowne to be holy . Q. What is the meaning of the petition ? A. We pray thee that this holy name may be made knowne ouer all the world . Thus we see the first thing our Sauiour would haue vs pray for , is the knowledge of God : For he well knew t the want of this is the cause of all euill : And the knowledge of God is the beginning of all goodnesse . Q. To what end doe wee pray thus ? A. To this end , that knowing him to be a God that delighteth in holines , we might therby be moued to a refer all things to the glory of his holy name . Q. What is the next petition ? A. Thy kingdome come . Q. Say this in plainer manner . A. We pray thee , that this Kingdome may come . Q. What is the meaning ? A. We pray thee that this word and Gospel may be preached ouer all the world . Q. For in reason consider : How are the kingdomes of men planted and established ? A. b By the sword . Q. What is Gods sword ? A. c His Word . In like manner , when a King giues vs lawes , and we receiue them ; then he becommeth our King , and we his people ; so when God giues vs lawes , & we receiue them , then he becomes our King , and we his people . Now his word contains his lawes . Q. How many things doe we pray for in this petition ? A. For two things . Q. What is the first ? A. d That God will send faithfull Pastours to preach his word . Q. What is the second ? A. That God will send e Christian Princes to giue countenance to it . Q. What is the next petition ? A. Thy will be done in earth as it is in heauen . Q. 〈◊〉 this in plainer manner ? A. We pray thee that thy will may be 〈◊〉 in earth as it is in heauen . Q. How are we able to doe Gods will ? Of our selues , without grace or no ? A. f Not of our selues without grace . Q. What doe we pray for then ? A. That God g will giue vs gr●ce to doe his will. Q. As it is in heauen ; by whom ? A. By h the Angels . Q. Why must we pray to doe Gods will , as the Angels doe it ? A. Because i one day we shall be like vnto them in glory : Therefore k we haue cause to desire to be like vnto 〈◊〉 here in grace . Now 〈◊〉 how the three petitions doe cohere together . 1. We prayed that Gods holy name might be knowne ouer all the world : 2. we pray that the Word and Gospel might be preached ouer all the world , l whereby we may be brought to the knowledge of him : And thirdly we pray that God will giue vs grace , not onely to know him , but to doe his will , euen as the Angels doe it in heauen . And then we are happy , as our Sauiour saith ; m If ye know these things ; Happy are ye if ye doe them . Q. What is the next petition ? A. Giue vs this day our daily bread . Q. Why doe we pray for Gods glory in the first place ; and then for things which concerne our good in the next ? A. Because n first we must seeke the kingdome of God , and the righteousnesse thereof ; and then all other things shall be cast vpon vs , Q. What is meant by bread ? A. o All things needfull for this life . Q. What is meant by daily bread ? A. All things needfull for euerie day . Q. What is meant by our bread ? A. p Bread gotten by a lawfull vocation . Q. What is meant by Giue it vs ? A. That we may haue it as a gift from God. Q. What is the consequent thereof ? A. That we may haue q Gods blessing with it . Q. How many benefits be there of Gods blessing ? A. Three . Q. What is the first ? A. r By the blessing of God it shall satisfie our natures . Q. What is the second ? A. s By the blessing of God it shall content our mindes . Q. What is the third ? A. Hauing eaten , and béen refreshed , by the blessing of God , we shall vse our health and strength to the seruice of God , and not to t the seruice of the world , the flesh , and the diuell . Q. How many things doe we pray for in this petition ? A. For three things . Q. What is the first ? A. That God will giue vs all things needfull for this life . Q. What is the second ? A. That God will giue vs his blessing with it . Q. What is the third ? A. That God will giue vs grace to liue in some lawfull vocation . Q. What is the next petition ? A. Forgiue vs our trespasses , as we forgiue them that trespasse against vs. Q. What is a trespasse ? A. A sinne . Q. What is a sinne ? A. The breaking of any one of Gods commandements . Q. What doe we pray for in this petition ? A. For forgiuenesse of sinnes past . Q. Doth God forgiue all men their sinnes ? A. x No. Q. Whom then ? A. Such as y beleeue and z repent . Q. What doe we pray for then in this petition ? A. That a God will giue vs repentance , for b hereby we grow to be the more assured of Gods fauour in the forgiuing of our sinnes . Q What is the last petition ? A. And lead vs not into temptation . Q. What is the meaning of these words ? A. But deliuer vs from euill . The latter words explaine the former . Q. How many sorts of euill be there in the world ? A. Two sorts . Q. Which are they ? A. The euill of sinne , and the euill of sorrow . Q. What euill is meant in this place ? A. The euill of sinne ; as appeares by the word temptation . Q. What is a ●entation ? A. b Euery thing that tempteth vs vnto sinne . Q. What do we pray for in this petition ? A. That c God will keepe vs from sinnes hereafter . THE THIRD CATECHISME TOVCHING the ten Commandements . §. 1. Question . VVHat doth the Law of God teach vs ? A. d What we ought to doe . Q. How many commandements be there in Gods Law ? A. e Tenne . Q. Into how many parts be they diuided ? A. f Into two , accordingly as they were written in 2. Tables . Q. How many commandements are there in the first Table ? A. g Foure . Q. How many in the second ? A. h Sixe . Q. What is contained in the foure first ? A. Our duty towards God. Q. What is contained in the sixe last ? A. k Our duty towards our neighbor . Q. Repeat the first commandement ? A. Thou shalt haue no other Gods but me . Q. How many duties are contained in this commandement ? A. Thrée . Q. What is the first ? A. l To loue God. Q. What is the second ? A. m To feare God. Q. What is the third ? A. n To put our trust in God. Q. How many things are forbidden ? A. Thrée things contrary . Q. What is the first ? A. o To loue the world . Q. What is the second ? A. p To feare the world . Q. What is the third ? A. q To put our trust in the world . Q. How doe you prooue that these latter three , are contrary to the first three ? A. Because the loue of the world is contrary to the loue of God. 1. Ioh. 2. 15. r Therefore the feare of the world , is contrary to the feare of God : And to s put our trust in the world is contrary to our putting of our trust in God. Q. Ought we not to loue one another ; especially inferiours to loue and feare their superiours ? A. t Yes : but for u Gods sake : but God is to be loued and feared for his owne sake . Q. What is the second Commandement ? A. Thou shalt not make to thy selfe , &c. Q. What is forbidden in this Commandement , in one word ? A. x Will-worship . Q. What is Will-worship ? A. To worship God after our owne wits and wills . Q. What is commanded ? A. y To worship God according to his word . So parents looke to be serued of their children , not by doing that which they thinke will please their parēts ; but by doing what their parents command thē : so masters look to be serued by their seruāts , so Princes looke to be serued of their subiects . Yet the child is made after the image of God , as well as the father : the seruants as wel as the master : the subiects as well as the Prince ; and therefore are able to vnderstand of themselues what is fit to please their parents , their maisters , their Princes : But none of vs is of himselfe able to conceiue what is pleasing to God : For my wayes , are not your wayes : neither are my thoughts your thoughts , saith the Lord : but as high as the heauens are aboue the earth ; so are my wayes aboue your wayes , and my thoughts aboue your thoughts , saith the Lord. Isa. 55. 8 , 9. Q. What is that worship of God which he hath commanded vs in his word ? A. It is of a different nature , according vnto different times ; vnder the olde Testament , and vnder the New. Q. What was the worship that God commanded in the time of the old Testament ? A. It consisted in varietie of ceremonies , both touching z the place of his worship , the temple in Ierusalem : and a touching the persons that performed it , which were the Priests . And last of all , b touching the actions performed by them in varietie of sacrifices . Q. What was chiefly meant hereby ? A. The c crucifying of Christ Iesus , together with all the graces and benefits which the Church of God doth enioy through the death and passion of Christ Iesus . Q. What be those benefits which we enioy by Christ ? A. They are in number three . Q. What is the first ? A. d Our attonement and reconcilement with God , which consists in the forgiuenesse of our sinnes ? Q. What is the second ? A. The e sanctification or purification of our natures . Q. What is the third ? A. The f saluation of our soules . Q. What is the worship of God prescribed in Gods word , in the dayes of the new Testament ? A. That which for the most part is meerely morall and perpetuall . Q. How many parts be there of it ? A. Three . Q. What is the first ? A. The g ministry of the word in the preaching and hearing of it . Q. What is the second ? A. The h exercise of prayer . Q. What is the third ? A. The i administration , and participation of the Sacraments . Q. What is forbidden ? A. The contraries vnto these . Q. What is contrary to the ministery of the word ? A. Two things . Q. What is the first ? A. The k contempt of it . Q. Wherein doth this consist ? A. In two things : to wit , the l disuse thereof , or the vse thereof in an m vnconscionable manner . Q. What is the second ? A. The n bringing in of a worship besides or contrary to the word of God. Q. Giue some example● hereof ? A. o As the sacrifice of the Masse amongst Papists . Q. What els ? A. The p making of images to superstitious endes , the q placing of them in Churches , & r worshipping of them . A. What else ? A. The s worshipping of Reliques . Q. What els ? A. The t consecrating of oyle , creame , salt , &c. Q. What is contrary vnto prayer ? A. Two things . Q. What is the first ? A. The u neglect , or disuse of prayer . Q. What is the second ? A. An vnlawfull vse of prayer . Q. Wherein doth this consist ? A. In two things . Q. What is the first ? A. In x praying without a right faith . Q. Wherein doth that consist ? A. In y praying vnto any other saue vnto God : In praying in z any other name then in Iesus Christ. Q. Doe Papists transgresse in this ? A. Yea. Q. How many wayes ? A. In praying vnto Saints , in praying vnto Angels , in praying vnto Images . Q. What is the second ? A. In praying without right affections . Q. How many wayes is that committed ? A. Two wayes . Q. As how ? A. In praying superstitiously , or in praying profanely . Q. How superstitiously ? A. z In praying in a tongue they vnderstand not , as Papists . Q. How profanely ? A. a In praying without due reuerence , and deuotion . Q. What is contrary to the right administration of the Sacraments ? A. Two things . Q. What is the first ? A. The b contempt of Gods institution . Q. How is that committed ? A. Two wayes . Q. What is the first ? A. c By not comming to the Lords Table . Q. What is the second ? A. By d receiuing it vnworthily , when we doe come . Q. What is the second way in generall ? A. By e bringing in our owne institutions , as the Papists haue brought in fiue Sacraments more . Q. What is the third commandement ? A. Thou shalt not take the name of the Lord thy God in vaine , &c. This is both a bidding and a forbidding Commandement . Q. What is commanded in this commandement ? A. To take Gods name . Q. What is forbidden ? A. To take it in vaine . Q. Vnder this generall duty of taking Gods name , How many duties are commanded in speciall ? A. Two. Q. What is the first ? A. f To pray vnto him . Q. What is the second ? A. g To sweare by him , Q. What is the difference betweene prayer commanded in the second commandement : And prayer commanded in this third commandement ? A. Solemne prayer is commanded in the second : briefe eiaculations vpon occasion , in the course of our common affaires , is commanded here . Q. How many things in speciall are forbidden , vnder the generall of taking Gods name in vaine ? A. Two. Q. What is the first ? A. To pray in vaine . Q. What is the second ? A. To sweare in vaine . Q. What is it to pray in vaine ? A. To h pray with our lips , when our hearts are farre from him . Q. How many wayes may we sweare in vaine ? A. Thrée wayes . Q. What is the first ? A. i By swearing falsly . For k Ieremie saith , Thou shalt sweare in truth . Q. What is the second ? A. By swearing l rashly : for m Ieremie saith , Thou shalt sweare in iudgement . Q. What is it to sweare rashly ? A. To sweare without iust cause . Q. How many iust causes be there of an oath ? A. Two. Q. What is the first ? A. When the n magistrate putteth vs to it . Q. What is the second ? A. When o voluntarily we take it , to end strife among our neighbours . Q. What is the third ? A. By p swearing wickedly . For q Ieremie saith , Thou shalt sweare in righteousnesse . Q. What is it to sweare wickedly ? A. To r bind our selues with an ●ath , or to vow some wicked thing . As the Iewes ; s Forty of them bound themselues with a vow , that they would neither eate nor drinke till they had killed Paul. Such oaths are better broken then kept : all the sinne is in the making of them ; for how contradictious is it , to desire that God would be reuenged on vs , if we doe not dishonour him . Q. How many wayes els may we transgresse this commandement ? A. Three wayes . Q. What is the first ? A. By taking Gods Word in vaine . Q. What is the second ? A. By taking Gods Sacraments in vaine . Q. What is the third ? A. By taking his workes in vaine . Q. What are these works of God which we may take in vaine ? A. Workes of mercy , and workes of iudgement . Q. How are Gods workes of mercy taken in vaine . A. When t we are not thereby prouoked vnto thankfulnesse , and obedience . Q. How are Gods workes of iudgement taken in vaine ? A. When u we are not thereby stirred vp vnto repentance . Q. What is the next commandement ? A. Remember that thou keepe holy the Sabboth day , &c. Q. What is commanded in this ? A. To keepe it holy . Q. What is forbidden ? A. To profane it . Q. What is it to keepe it holy ? A. To performe the duties of the day . Q. Of how many sorts are the duties of the day ? A. Of two sorts , Publike and priuate . Q. What are the publike duties ? A. To x come to Church to heare the word of God y read , and z preached ; to a pray ; to b sins psalmes , to c receiue the Sacraments . In few words , the exercise of the Word , and Prayer . Q. What are the priuate exercises ? A. Partly common , and partly proper . Q. What are the common ? A. The exercise of the Word and Prayer ; but in reference to the publike . Q. What are the proper exercises in priuate ? A. Conference and meditation . §. 2. Q. What is the first commandement of the second Table ? A. Honour thy father and thy mother . Q. What is the dutie commanded in this commandement ? A. The duty that we owe to euery one in respect of his place in the Common-wealth . Q. How many sorts of men are meant by father and mother . A. Thrée sorts . Q. Who are they ? A. First naturall parents . Q. * Children must honour them . And who els ? A. Masters . Q. d Seruants must honour them . And who els ? A. Princes , and Magistrates . Q. e Subiects must honour them . What is meant by honour ? A. f Obedience . Q. Must they obey them in all things ? A. g No. Q. In what then ? A. h In things indifferent . Q. What are things indifferent ? A. Such things as God hath neither commanded nor forbidden . Q. How many things are commanded in this commandement ? A. Thrée things . Q. What is the first ? A. The h duty of inferiours to the●r superiours . Q. This is expressed . What els ? A. The i duty of superiours to their inferiours , as of parents to their children : masters to their seruants ; Princes to their subiects . Q. This is implyed by the rule of relatiues . What els ? A. The duties that equalls ought to performe one to another among themselues ; as to respect one another ; to be k courteous one to another ; & to l honour one another : for all their duties can be referred to no other commandement , then to this . Q. What is the sanction of this commandement ? A. That thy dayes may be long in the land , which the Lord thy God giueth thee . Q. What is promised in this ? A. Long life . Q. Haue all the children of God length of life ? A. They haue , two manner of wayes . Q. What is the first ? A. m They haue the blessing of long life in this world , like as they haue the blessing of health euen in sicknes ; and the blessing of wealth euen in pouertie ; so n farreforth as all states and conditions worke for their good . Q. What is the second ? A. The sooner they die here , the sooner they enter vpon life in the kingdome of heauen : so that the shorter it is here , the longer it is there . Q. Indeed the land of Canaan was a figure of heauen : But haue not the wicked long life sometimes ? A. o Yes , in this world ; but it is a cursed , not a blessed life vnto them : And it is but a life in sinne ; which the Scripture accounteth death rather then life . Q. What is the next commandement ? A. Thou shalt doe no murther . Q. What is forbidden in this commandement ? A. p Unmercifulnesse , or cruelty . Q. What is commanded ? A. q Mercy , and all the workes thereof . Q. The workes of mercy ; of how may sorts are they ? A. Of two sorts . Q. What are they ? A. Either concerning r the body , or concerning the s soule . Q. What are workes of mercy concerning the body ? A. To t féed the hungry ; so refresh the thirsty ; to cloath the naked ; to succour them that are harbourlesse , to visit the sicke , &c. Q. What are workes of mercy concerning the soule ? A. To instruct , to exhort in righteousnesse ; to desire and labour the good and u saluation of mens soules . Q. Which of these two sorts are the worthiest workes ? A. Workes of mercy conce●●ing x the soule . Q. How many wayes may this commandement be transgressed ? A. Two wayes in generall . Q. As how ? A. Either inwardly , or outwardly . Q. How inwardly ? A. By two passsions , of y anger , and z malice . Q. What is anger ? A. The desire of reuenge . Q. Is all reuenge forbidden ? A. No. Q. What is forbidden , and what is not ? A. d Priuate reuenge is forbidden : publike is not . Q. What is publike reuenge ? A. Reuenge taken by the hand of the Magistrate , vpon a malefactour : and d this is lawfull ; for it is Gods e vengeance . Q. How many wayes is this commandement transgressed outwardly ? A. Thrée wayes . Q. As how ? A. By lookes , by words , by deeds . Q. How , by lookes ? A. As when a reuengefull mind , or malitious heart betrayeth it selfe by f sowre lookes , or frowning countenance . Q. How by words ? A. When the irregular passion of our hearts breakes out into euill g spéeches . Q. How by deeds ? A. Foure wayes . Q. What is the first ? A. By h smiting of our brother . Q. What is the second ? A. By i wounding of him . Q. What is the third ? A. By k mayming of him . Q. What is the fourth ? A. By l killing of him . And herein in are diuers degrées , according as the parties murthered come néerer to vs in propinquitie of bloud ; m as the father or n mother murthering the child : the child o murthering his owne father : or the brother p his brother : vntill we come to the highest degree of sinne in this kind , which is , when a man layeth violent hands q vpon himselfe . Q. What is commanded in this commandement ? A. To speake nothing but r good vnto him : to doe him all the good s we can . Q. What is the next commandement ? A. Thou shalt not commit adultery . Q. What is forbidden in this commanded ? A. Intemperancie , in a word . Q. What is commanded ? A. The vertue temperance . Q. What is temperance ? A. The moderation of the pleasures of the flesh . Q. How many sorts are thereof ? A. Two sorts . Q. Which are they ? A. Sobrietie , and chastitie . Q. What is contrary to sobrietie ? A. In meates gluttonie : in drinks drunkennesse . Q. What is contrary to chastity ? A. Unchastity , or the sinne of vncleannesse . Q. How many wayes is this commandement transgressed ? A. Two wayes in generall . Q. As how ? A. Inwardly , or outwardly . Q. How inwardly ? A. By an vnchast , or t intemperate heart . Q. How many wayes outwardly ? A. Thrée wayes . Q. What is the first ? A. By u wanton lookes . Q. How els ? A. By x wanton words . Q. How els ? A. By wanton y deeds ; whereof there are many degrees in sinne , vntill we rise to the highest in this kind , which is called the sinne of z sodomie . Q. What is the next commandement ? A. Thou shalt not steale . Q. How many things are forbidden in it ? A. Two things . Q. What is the first ? A. To z liue without a vocation . Q. What is the second ? A. To be a discontented with our meanes which we raise out of our vocation . Q. What is the third ? A. To b wrong our neighbour in his goods . Q. What is commanded ? A. Thrée things . Q. What is the first ? A. To c labour in some lawfull vocation . Q. What is the second ? A. Contentment with our estate . Q. What is the third ? A. To d helpe our neighbour in his estate . Q. How many wayes may this be transgressed ? A. Two wayes ; inwardly , or outwardly . Q. How inwardly ? A. By couetousnesse and discontent . Q. What is couetousnesse ? A. e A desire of riches . Q. What is it to be rich ? A. To abound in things g more then are necessary . Q. Things necessary , of how many sorts are they ? A. Of two sorts . Q. As how ? A. Either necessary to our person ; or necessary to our vocation . Q. Outwardly how is it transgressed ? A. Two wayes . Q. Which are they ? A. Manifestly , or closely . Q. Manifestly , how many wayes ? A. By h violence , or i deceit . Q. How by violence ? A. By robbery . Q. How by deceit ? A. By filching , stealing , couzening , &c. Q. Closely how many wayes ? A. k As many wayes as be trades in the world . Q. What is the next commandement ? A. Thou shalt not beare false witnes against thy neighbour . Q. What is forbidden herein ? A. All l lying , and dissimulation . Q. What is commanded ? A. m Truth and plaine dealing . Q. How many wayes may this commandement be transgressed ? A. Two wayes . Q. Which are they ? A. By excesse , or by defect . Q. How by excesse ? A. By speaking more then the truth . Q. Is it alwayes a sinne to speake more then is truth ? A. n Yes alwayes . Q. How by defect ? A. In speaking lesse then is truth . Q. Is it alwayes a sinne to speake lesse then is truth ? A. o No , p vnlesse we are called to speake the whole truth . Q. What is the last commandement ? A. Thou shalt not couet . Q. What is forbidden herein ? A. First q motions vnto sinne . Q. What are first motions vnto sinne ? A. r Such as arise before the will consent vnto it . Q. What is commanded ? A. s First motions vnto good . Q. How may we cause these first good motions to arise within vs ? A. t By frequent meditating , and talking of good things , u and by prayer . Q. What is the end of the Law ? A. To x driue vs vnto Christ ? THE FOVRTH CAtechisme expounding the Creed . §. 1. Question . VVHat doth the Creed teach vs ? A. f What we ought to beléeue . Q. How many articles be there of our Creed ? A. Twelue . Q. Into how many parts are they diuided ? A. Into two parts . Q. The first teacheth vs what we ought to beleeue , concerning whom ? A. Concerning God. Q. The second concerning whom ? A. Concerning Gods Church . Q. How many articles are there concerning God ? A. Eight . Q. How many concerning his Church ? A. Foure . Q. How are those eight diuided which concerne God ? A. Into three parts . Q. Whom doth the first part cōcerne ? A. God the Father . Q. Whom the second ? A. God the Sonne . Q. The third whom ? A. God the holy Ghost . Q. How many articles be there concerning God the Father ? A. One , and but one . Q. Repeat it ? A. b I beleeue in God the Father Almighty maker of heauen & earth . Q. What is the article called ? c A. The article of Gods prouidence . Q. Why doe you say I beleeue in him ? d A. e I put my trust and confidence in him , I hope to be saued by him . Q. What is the thing you do beleeue ? A. That there is a God the Father who is Almighty , for he made both heauen and earth . Q. How many parts hath this article ? A. Two parts . Q. What is the first ? A. f Whereby we beléeue that God made all things . Q. What is the second ? A. g Whereby we beleeue that he doth preserue and gouerne all things . Q. The things which God made , of how many sorts are they ? A. Of two sorts . Q. Which are they . A. h Uisible , and inuisible . Q. What are visible creatures ? A. i Such as may be séen ; as all sorts of bodies . Q. What are inuisible creatures ? A. k Such as cannot be seene , as Angels and soules of men . Q. Of how many sorts are the Angels ? A. Of two sorts , as l good and bad . Q. What are the bad called ? A. Deuils . Q. Did God make the diuels ? A. m Yes ; He made the diuels ; but hee did not make them diuels ; He made them Angels of Light ; They made themselues diuels by sinne . Q. How many articles are there concerning God the Sonne ? A. Six . Q. Into how many parts are they diuided ? A. Into two parts . Q. What doth the first part concerne ? A. His person . Q. What doth the second part concerne ? A. His office . Q. What is the person of Iesus Christ ? A. n Such a person as consists of two natures , God , and man. Q. How many articles are there concerning the person of our Lord Iesus Christ ? A. Two , as he consists of two natures , God and man. Q. Repeat the article concerning his Godhead ? A. And o I beléeue in Iesus Christ , p his onely sonne , our Lord. Q. Why doe you say , I beleeue in him ? A. q I put my trust , and confidence in him , and hope to be saued by him . Q. What is the thing you beleeue herein ? A. That there is also a God the Son : r And that Iesus of Narareth of whom we read in the Gospell is Hee . Q. Are not we also the sonnes of God ? A. s Yes . Q. Why is He then said to be the onely Sonne of God ? A. He is the Sonne of God t by nature , and by personall vnion : u We are the sonnes of God by grace , and by adoption . Q. Repeat the article concerning his manhood ? A. Which was x conceiued by the holy Ghost , y borne of the Uirgin Mary . Q. What is the thing you beleeue in this article ? A. That this Sonne of God became a y man , but after z a wonderfull manner . Q. How doe you proue that he became man ? A. Because he was borne of a woman . Q. How after a wonderfull manner ? A. For two reasons . Q. What is the first ? A. Because he was conceiued by the holy Ghost . Q. What is the second ? A. a Because he was borne of a Uirgin . Q. Why was he thus conceiued and borne ? A. That b he might be without sin . Q. Why was he to be without sin ? A. That c he might saue sinners . Q. How many articles are there of his office ? A. Foure . Q. What is the office of Christ ? A. The office of a d Sauiour . Q. How many parts hath it ? A. Two. Q. What is the first ? A. e To die for vs. Q. What is the second ? A. To f ouercome death for vs. Q. How many articles are there concerning his dying for vs ? A. One , and but one . Q. Repeat it ? A. He g suffered vnder Pontius Pilate , was h crucified , i dead , and k buried , l he descended into hell . Q. What did he suffer ? A. Death . Q. What death did he suffer ? A. The death of the crosse . Q. What death was that ? A. m A putting to death by the racke . Q. Vnder whom did he suffer ? A. Under Pontius Pilate . Q. What was he ? A. The Romane Iudge that condemned him . Q. How many articles are there concerning his victory ouer death ? A. Three ; as he ouercame death by thrée degrees . Q. What are they called ? A. The articles of his exaltation , as the former , the articles of his n humiliation . Q. Repeate the first ? A. The o third day he rose againe from the dead . Q. What article is this ? A. The article of his resurrection . Q. Why the third day ? A. p Because it was prophecyed of him , that he should see no corruption . Q. What is the second ? A. The article of his ascension . Q. Repeat it ? A. He q ascended into heauen ; and there he r sitteth at the right hand of God the Father almighty . Q. Whither did He ascend ? A. To the right hand of God. Q. Hath God a right hand , or a left , in proper speech , as we haue ? A. s No. Q. How is it then spoken ? A. Figuratiuely . Q. What then is meant by it ? A. Two things . Q. What are they ? A. t First the honour God hath giuen him ; secondly the power u God hath giuen him . Q. He sitteth ] Is sitting spoken properly or figuratiuely ? A. u Figuratiuely . Q. What is meant by it ? A. Two things . Q. What are they ? A. First x to shew that the workes of our redemption is finished ; y secondly to represent his state , or maiestie . Q. What is the third article ? A. The article of his comming to iudgment . Q. Repeate it ? A. z From thence he shall come to iudge both the quicke and the dead . Q. What is meant by quicke ? A. a Those , who shall be found aliue at that day . Q. What is meant by the dead ? A. b All that haue departed this life from the beginning of the world . Q. How many articles be there concerning God the holy Ghost ? A. One and but one . Q. Repeate it ? A. c I beléeue in the holy Ghost . Q. Why do you say I beleeue in him ? A. I d put my trust and confidence in him ; and hope to be saued by him . Q. What is the thing you beleeue ? A. e That there is also a God the holy Ghost . Q. Are these three Gods ? A. f No , though thrée persons , yet but one God. § 2. Q. How many articles are there of Gods Church ? A. Foure . Q. Into how many parts are they diuided ? A. Into two parts . Q. What doth the first part concerne ? A. The being of the Church . Q. What the second ? A. The benefits this Church obtaineth , by Iesus Christ. A. How many articles are there of the being of the Church ? A. One and but one . Q. Repeate it ? A. g I beleeue the holy Catholike Church , h the communion of Saints . Q. Why doe you say I beleeue the Church , and not in the Church ? A. Wee doe beleeue there is a Church ; i but we doe not beleeue in the Church , but in God ; The Church at the best is but a company of men . Q. What is the Church ? A. k A company of Gods children . Q. How many sorts of Churches are there ? A. Two sorts . Q. What are they ? A. l Triumphant and militant . Q. What is the Church triumphant ? A. The m company of Gods children in heauen . Q. Why is it so called ? A. n Because they are out of all danger , and so doe triumph . Q. What is the Church militant ? A. The company of Gods children here on earth . Q. Why are they thus called ? A. o Because they fight the Lords battels against the world , the flesh , and the diuell . Q. What Church is here meant ? A. The Church militant . Q. What doe you learne here ? A. That God hath a Church , p and will haue to the end of the world . Q. How many properties doe belong to this Church ? A. Three . Q. What are they ? A. First it is q holy : secondly r Catholike : thirdly it hath a s communion betwixt the members of it . Q. Holinesse , of how many sorts is it ? A. Of two sorts . Q. What are they ? A. t Holinesse of faith , and holinesse of life . Q. Holinesse of faith , what is that otherwise called ? A. Our x iustification . Q. What is holinesse of life otherwise called ? A. Our y sanctification . Q. Is holinesse of faith perfect or imperfect ? A. z Perfect holinesse . Q. How so ? A. In regard of the obiect thereof . Q. What is the obiect ? A. a Christ , and his righteousnes . Q. Holines of life , is that perfect or imperfect ? A. Imperfect . Q. Of how many sorts is holines of life ? A. Of two sorts . Q. Which are they ? A. There is a legall holines , according to the Law ; or Euangelicall , according to the Gospell . Q. What is legall holines ? A. To a be without sinne . Q. Is this holines required of Gods Church ? A. b No. Q. What is Euangelicall holinesse ? A. To c confesse our sinnes ; to be sorry for them ; and to amend our liues . Q. Is it required of Gods Church ? A. d Yes . Q. What is the second propertie ? A. It is Catholike . Q. What is Catholike ? A. Universall , or ouer all . Q. Ouer all what ? A. e Ouer all parts of the world . Q. Is the church of God ouer all parts of the world ? A. f It is , or may be ; it is not now tyed to any place . Q. What is the third propertie ? A. g It hath a communion betweene the members of it . Q. How many sorts of famous communions are there ? A. Thrée . Q. What is the first ? A. h A naturall communion , & that is in bloud betwéene parents & children . Q. Is this communion here meant ? A. No. Q. What is the second ? A. i A ciuill communion , consisting in gouernment . Q. Is this the communion ? A. No. Q. What is the third ? A. k A spirituall communion . Q. Is this the communion incident to Gods Church ? A. l Yes , this is it . Q. Wherein doth it consist ? A. m In the root and the fruits . Q. What is the root ? A. n The Spirit of God. Q. What are the fruits ? A. The graces of Gods Spirit . Q. What are these graces ? A. Partly inward , and partly outward . Q. What are the outward ? A. The o Word of God , and the Sacraments . Q. What are the inward ? A. Diuine , or morall . Q. What are the diuine ? A. o The three theologicall vertues , faith , hope , and charity . Q. What are the morall ? A. All morall vertues sanctified by the Spirit of God. Q. How many benefits doth the Church obtaine by Christ ? A. Three , expressed in three articles . Q. What is the first ? A. p Forgiuenes of sinnes , in this world . Q. What is the second ? A. The q resurrection of our bodies at the end of this world . Q. What is the third ? A. r Life euerlasting , in the world to come . FINIS . Notes, typically marginal, from the original text Notes for div A14092-e130 a Ier. 31. 1. 31 , 32. 33. b Mar. 10. 17. 19. c Rom. 1. 16. d Deu. 30. 16. Ez. 20. 11. Gal. 3. 12. e Mar. 16. 16. f Gal. 3. 21. g Rom. 8. 3. h Eph. 2. 3 Ioh. 9. 34. 〈…〉 i Col. 1. 21 k ●● . ●3 . 3. l Rom. 5. 19. m ● . Cor. ● . 16. n Eph. 1. 13 〈◊〉 Tim. 1. ● . o 1. Ioh. 1. 8 1. Kin. 8. 46. Iam. 3. 2. p Mat. 9. 1● . q 1. Tim ● 15. r 2 Cor. ● . 3. Act 13. 40 s 1. Pet. ●● , 8. Rom. 2. 9. u Gal. 30 10. * Mat. 3. 6 1 Ioh. 1. 9 x Ma● . 1. 4 Mat. 9. 13. y Eph. 2. 8 z Iam. ● . 10. a Mar. 1. 15. Heb. 6. 1. b 1. Tim. 〈…〉 . c ●om . 4. 〈◊〉 . d Mat. 28. ●9 . e Mat. 25. ●6 . 1. Cor. 11. 23 ▪ f ● . Pet. 3. 2● . ● . Cor. 6. 11. g Act. 2. 38 & 22. 16. h 1. Ioh. 1. 7. i Rom. 3. 25. & ● . 9. k Rom. 10. 17. l 1. Cor. 7. 14. Gen. 17. 7. m 1. Ioh 18 n Gal. 3. 10. 13. 1. Thes. 2. 10. o Rom. 6. 23. Gen. 2. 17 p Gal. 3. 13 q Rom. 6. 6. 7. 12. r Rom. 6. 14. s Rom. 7. 17. t 1. Tim. 2. 26. u 1. Pet 3. 〈◊〉 . 2. King. 5. 13. * 1 Ioh. ● . ● . x Mat. 26 , 26. 27. y Ps. 104. 15. z Ps. 4. 6. 7 & 32. 3 , 4 , 5. a Ioh. 6. 54 35. Ioh 4. 14. b Ioh. 6. 27. 33. 35. c Ioh. 6 , 40 d 1. Cor. 11. 28. 29. e Luk. ●2 . 19. 20. f Luk 22. 11. 1. Cor. 11. 30. 31. g Mat. ● . 23. h Cal. 2. 20 i Ioh. 6. 35. k Eph. 3. 19. 18. l Gal. 5. 5. Luk. 17. 47. 50. m 1. Cor. 6. 20. n Mar. 1. 5 o 2. Cor. 7 11. p Luk. 18. 〈◊〉 . q Mat. 3. 8 r 1. Cor. 13 ● , 5 , 6 , 7. s Eph. 〈◊〉 32. Notes for div A14092-e3650 a Luk. 11. 1 , 2. b Mal. 2. 10. Iob 31. 15. c Eph. 6. 18. Mat. 5. 44. d 2. Cor. 12. 2. e 2. Chron , 6. 18. f Gen. 1. 20. Hos. 2. 18. g Gen. 1. 16. 17. h 1 Kin. 8. 27. 39. 43. i Psal. 139 7 , 8. 9. k Mat. 10. 37. Reu. 3. 2. l Act. 17. 28. m Ez. 20. 12. n Mat. 6. 32 o Col. 3. 2. p 2. Pet. 1. 19. q Luk. 11 13. r Dan. ● . 1. 8. 21. Ps. 103. 19 s Ps. 47. 7. Rom. 13. 4 2. Chr●n . 20. 6. t Ps , 62. 11 12. Ioh. 19. 11 Mat. 28. 18. u 2. Chro ▪ ●9 . 11. t 1. Thes. 4 , 5. a 1. Cor , 10 51. b Rom. 13. 4. c Eph. 6. 17 Heb. 4. 12. Ps 149. 6. d Ier. 3. 15. Mat. ● . 38 ▪ e 〈…〉 f Ioh. 15. ● 2. Cor. ● . ● . g Heb. 13. 21. h 〈…〉 i 〈…〉 k 〈…〉 l Act. 26. 18. 2. Cor. 2. 14. m 〈…〉 n 〈…〉 o Deut. 8. ● . p 2. Thes. 3. 12. q 〈…〉 r Hag. 1. 6. s Pro. 13. 15. 2. Tim. 6. 6 t Deut. 32 15. 49. Ezec. 16. 1. Ioh. 3. 4. x Deut. 29 20. Iam. 2. 13. Pro. 28. 13 Ps. 54. 5. Iohn . 2. 8. Mat. 12. 32 y Luk. 24. 47. z Luk. 3. 3 Act 2. 38. a 2. Tim. 2. 25. Act. 5. 31. & 11. 18. b Ps. 32. 5. b Iam. 1. ●4 . Mat. 4. 3. 1. Cor. 1. 5. c Ioh. 17. ●5 . Notes for div A14092-e7830 d Luk. 18. 18 , 20. e Ex. 34. 28 Deu 4. 13. & 100 4. f Ex. 31. 18 , Deut 10. ● 3 ▪ g Eph. 2. 2. Mat. 22. 〈◊〉 h Mat. 19. 19. Luk , 10. 27. k Mar. 12. 31. l Deu. 6. ● . m Deut. 6. 21. 13. n Ps. 37. 5. Ier. 17. 5. Iob. 13. 15. o 1. Ioh. 2. 15. p Is. 51. 12. Ier. 10. 2. q Pro. 28. 26. Ps. 146. ● . & 20. 7. r Is. 51. 12 13. Is. 8. 12 , 13. s Ps. 118. 9. Ier. 17. 5. 7 t Mat. 5. 43 , 44. u Mat. 2● . 39 , 40. x Ps. 106. 28 , 29. 38. 39. Num. 15. 39. Hos. 13. 2. y Ps. 119. 113. Is 50. 10. & 8. 20. z Ez. 25. 26 , 27. a Ex. 28. b Leu. 1. 2 3 , 4. c Ioh. 1. 29 Heb. 10. 4. 16. d Leu. 4 ▪ 20 e Ezek. 20. 12. Heb. 10. 2. f Deut. 33. 29. g Esd. 7. 4. 7. 18. Luk. 4 16. 17 , 18. Act. 13. 15 Eph. 4. 11 , 12. 2. Tim. 2. 15. h 1. Tim. 2. 1. Mat. 21. 13 Act. 2. 42. Ib. 3. 1. Ib. 6. 4. i Act , 2. 42. 20. 7. k Luk. 7. 30. l Act. 13. 46. m Luk. 8. 11 , 12. &c. Ier. 12. 21. Ezek. 33. 32. n Isa. 1. 1● . Ier. 14. 5. 1 Kin. 12. 33. o Heb. 7. 23. 27. & 9. 12. 14. 22. 25. 26. 28. & 10. 12. 14 p Ex , 20 , 4. q Num. 33 12 1 Kin. 18. 4 r ●x . 10. 5. Reu. 9. 20. s Iud. 9. Gen. 50. 25. Ex. 13. 14. Iosh. 24. 32. t Rom. 14. 17. u Ps. 14. 4. x Ps. 16. 4. y Phil. 4. 6. z Ioh. 15. 24. Heb. 13. 15 1 Ioh. 2. 1. 1 Tim. 2. 5 Reu. 8. 3. z 1 Cor. 14 a Ier. 12. 2. b Mat. 1. 7. c Ex. 12. 3 24. 2. Chron. 30. 10. Luk. 22. 19. d 1. Cor. 11. 27. e Mat. 15. ● f Ps. 30. 1● . g Deut. 6. 13. & 10. 20. Iosh. 23. 7. Is. 65. 16. Ier. 5. 7. Am. 8. 14. Zeph 1. 5. h Ier. 12. 2. i Ier 5. 2 ●eu . 1● . 12 k Ier 4 2. l Iosh. 9. 14 , 15. Leu. 5. 4. 5 m Ier. 4. ● . n Ex. 〈◊〉 , 8. o Gen 21 ▪ 24. & 31. 53. Ps. ●5 . 4. p 1. Kin. 10. 2. 1. Kin 6. 31. q Ier 4. 2. r as befor● s Act 23 23. 12. t Isa. 1. 3. Ier. 2 6. 31 , 32. u Ier. 2. 30 Isa. 1. 5. x Act. 13. 14. Luk 4. 16. y Act. 13. 27. z Act. 13. 15. Luk. 4. 21. a Act. 46. 13. b 1. Cor. 14. 26. c Act. 20 ▪ 7 * Mal. 1. 6. Leu. 19. 2 , d 1 Tim. 6. 1. e 1. Pet. 2. 17. f Eph. 6. 1. ● . 1 Pet. 2. 18 ● Pet. 2. 13 g Act. 5. 29 〈◊〉 . 6. 16. Luk. 14 26 h Col. ● . 22. h 1. Pet. 2. ●3 Rom. 13. 1 i Col. 4. 1. Eph. 6. 9. 4 k Eph 4. 32. l Pet. 2. 17 ▪ Rom. 12. 10. m Pro. 3. 16. Eccl. 8. 12. n Rom. 8. 28. o Is. 〈◊〉 . 20. p Pro. 12. 10. q Mal. 5. 7. r Luk. 10. 37. Iam. 3. 17. s Iud. 22. t Mat. 25. 35. u Mat , 9 , 36. Luk. 1. 77. x Mat. 16. 26. y Mat. 5. 22. z 1. Ioh. 3. 15. d Rom. 12. 19. Pro. 20. 22 , & 24. 29. d Rom. ●3 . 4. e Ioh. 19. 11. f Gen. 4. 5. Mat. 5. 62. g Mat. 5 22. Act. 23. 3. h Act. 23. 2 i Luk. 10. 30 , k Ex. 21. 24 29. l Ex. 2. 13. ●en . 4 , 9. m 2 Kin. 3 27. Ier. 19. 5. 2. Chron. 33. 6. n 1. King. 6. 29. Lam. 4. 10. o Is. 37. 38. p 2. Sam. 13. 29. q 2. Sam. 17. 23. r Gen. 31. 29. s Luk. 10 , 27. Rom. 12. 14. Eph. 4. 3. t Mat. 19. 15. & 5. 28 u 2. Pet. 2. 14. x Eph. 4. 29. y 1. Cor. 6. 9. Leu. 20. 11 Gen. 20. 6. Iob. 31. 9. z Ezek. 10 1● . Rom. 1. z Ezech. 16. 49. Pro. 6. 6. a Pro. 27. 〈◊〉 . & 30. 15. A bak . 2. 5. b 1. Thes. 4. 6. c 2. Thes. 3. 11 , 12. Heb. 13. 5. d Eph. 4 28. e Eccl. 5. 9. Pro. 15. 27 g Luk. 12. 21. Pro. 30. 8 , h Leu. 19. 11. Ps. 62. 10. i Eph. 4. 28. k Thes. 4. 6. l 1. Tim. 1 10. Reu. 22 , 15 m Ps. 15. 2 , 3. n Leu. 19. 11. Mat. 5. 37. o Gen. 20. 12. p 1. King. 22. 16. Act. 5. 8. Gen. 43. 6. q Rom. 7. 7 r Rom. 7. 23. Iam. ● . 15. s Rom. 7. 22. t Ps. 1. 2. & 119. 9 , 10 , 11 , 15. 16 , 167. u Ps. 50. 10 x Rom. 7. 4 Gal. 2. 19. & 5. 24. Notes for div A14092-e17220 f a. Tim. 1 13. b Heb. 11. 6. c Gen. 17. 1. Ioh. 10. 29 d Gen. 1. 1 e Ps. 62. 8. f Heb. 11. 3. g Rom. 11. 36. Ps. 119. 91 Ioh. 5. 17. Act. 17. 25 h Col. 1. 16. i Ps. 8. 3. k Gen. 1. 1. Ioh. 1. 3 Ps. 33. 6. l Iud. 6. m Iud. 6. n Ioh. 1. 1● Act. 20. 28. o Ioh. 9. 35 & 7. 3. p Ioh. 1. 14 q Ioh. 3. 16 & 14. 6. r Act. 2 , 36 Ioh. 20. 28 s Ioh. 1. 12 t Ioh. ●0 . 30. & 1. 14 u Ioh. 1. 12 Rom. 8. 15 Gal. 3. 26. x Mar. 1. 20. y Mat. 1. 25. y Ioh. 1. 14 1. Tim. 2. 5 Is. 9. 6. z 1. Tim. 3. 16. a Is. 7. 14 b Heb. 4. 11. c Heb. 7. 26. d Mat. 1. 21 e Heb 7. 27. & 9. 22 f 1. Cor. 15. 3 , 4 , 14. g Act. 4. 27 h Act. 2. 36 i Ioh. 19. 30. k Ioh. 19. 40 , 41. l Eph. 4. 9. m Ps. 22. 14. 17. n Phil. 2. 8. o 1. Cor. 1● 3. p Act. 2. 27. Ioh. 11. 39. q Act. 1. 9. Heb. 9. 24. r Heb. 1. 13 s Ioh. 4. 24. Luk. 24. 39. t Heb. 1. 3. u Mat. 28. 18. u Act. 7 , 56. x Heb. 10. 12. y Heb. 13. & 4. 13. z Ioh. 5. 22. 27. Act , 1. 11. 2. Thes. 18 a 1. Cor. ●5 . ●1 . 1. Thes. 4. ●7 . b Reu. 20. 13. 1 Cor. 15. 52. c Mat 28. 19. d Ioh. 14. 16 , 17. 1. Cor. 2. 10. e 1. Cor. 2. 11. Ps. 139. 2. 1. Co. 12. 11. f 1. Ioh. 5. 7 g 1. Tim. 3. 15. h 1. Cor. 12. 12. i Ps. 62. 9. 1 Cor. 1. 13. k Ps. 82. 6 ▪ Heb. 2. 10. Gal. 3. 26. l Reu. 6. 11 m Heb. 12. 23. n Reu. 21. 4. o 2. Tim , 2. 3. Eph. 6. 12. Ioh. 16. 33. p Mat. 16. 18. & 28. 20. Heb. 1. 8. q Is. 4. 3. 1. Pet. 1. 2. r Ioh. 421. Gal. 3. 28. Act. 10. 35 s Gal. 3. 28. 1. Cor. 12. 12. t Rom. 4 ▪ 7 Reu. 7. 14. x Rom. 5. 1. y 1. Cor. 1. 30. z Col. 2. 10 a Gal. 3. 27 Phil. 3. 9. a Rom. 7. 12. 13. 14. b Iam. 3. 2. c Mat. 4. 17. Rom. 7. 16 d 1. Pet. 1. ●5 . e Ps. 28. f Mat 28. 29. Gal. 3. 28. g Ioh 17. 11. h Eph. 5. 31 Heb. 2. 14. i 1. Pet. 23. k Eph. 4. 3. l Eph. 5. 23 m Ioh. 15. 5. n 1. Cor. 12. 4. 11. o Rom. 9. 4 o Ioh. 1. 16 Eph. 4. 7. p 1. Cor. 15. 17. Act. 2. 38. q 1. Cor. 15 17. 18. r Ioh. 17. 2 
A39259	----	The lambs of Christ fed with sincere milk of the Word in a short Scripture-catechism / by the author of Christianity in short. Ellis, Clement, 1630-1700. 1692 Approx. 63 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A39259 Wing E564 ESTC R41959 19731360 ocm 19731360 109395 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39259) Transcribed from: (Early English Books Online ; image set 109395) Images scanned from microfilm: (Early English books, 1641-1700 ; 1698:54) The lambs of Christ fed with sincere milk of the Word in a short Scripture-catechism / by the author of Christianity in short. Ellis, Clement, 1630-1700. [2], 64, [4] p. Printed, and are to be sold by W. Rogers ..., and Tho. Elis ..., London : 1692. Advertisement: p. [1]-[4] at end. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Catechisms. Catechisms, English. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Andrew Kuster Sampled and proofread 2005-02 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE LAMBS of CHRIST Fed with the Sincere Milk of the WORD . In a SHORT Scripture-Catechism . By the Author of CHRISTIANITY in SHORT . Joh. XXI . 15. Lovest thou me ? — Feed my Lambs . 1 Pet. II. 2. As new-born babes desire the sincere milk of the word , that ye may grow thereby . LONDON : Printed , and are to be Sold by W. Rogers , at the Sun , over against St. Dunstan's-Church in Fleetstreet ; and Tho. Elis , Bookseller in Mansfield . 1692. A SHORT Scripture-Catechism . Quest. IS not Religion , or the Fear of GOD , your whole duty ? Answ. Yes . To fear GOD , and keep his Commandments , is the whole duty of man , Eccl. XII . 13. Q. Can you fear GOD , if you believe not first that there is a GOD ? A. No. I must first believe that GOD is , Heb. XI . 6. Q. Do you mean by GOD , the Maker of all things ? A. Yes . He that built all things , is GOD , Heb. III. 4. Q. Do you know by the things that are made , that there is a GOD ? A. Yes . By the things that are made may be known his eternal Power and Godhead , Rom. I. 20. Q. Do not you know there is a GOD by his Word ? A. Yes . GOD , who at sundry times , and in divers manners , spake in time past unto the Fathers by the Prophets , hath in these last days spoken unto us by his SON , Heb. I. 1. Q. Hath GOD a Body , or is he a pure Spirit ? A. GOD is a Spirit . John IV. 4. Q. Hath a Spirit flesh and bones ? A. No. A Spirit hath not flesh and bones , Luke XXIV . 34. Q. Can GOD then be seen ? A. No. He is invisible , whom no man hath seen , nor can see , 1 Tim. I. 17. 1 John IV. 12. Q. Is GOD the fountain of life ? A. Yes . With him is the fountain of life , Psal. XXXVI . 9. Q. Hath GOD beginning or ending ? A. No. He is eternal , from everlasting to everlasting he is GOD , Deut. XXXIII . 27. Psal. XC . 2. Q. Is GOD mutable ? Can he change ? A. No. He changeth not , nor is there with him any shadow of turning , Mal. III. 6. Jam. I. 17. Q. Is GOD every where ? A. Yes . He filleth Heaven and Earth , we cannot fly from his presence , Jer. XXIII . 24. Psal. CXXXIX . 7. Q. Is he Almighty ? A. Yes . He is the LORD GOD Almighty , he can do every thing , Gen. XVII . 1. Job XLII . 2. Q. Doth GOD know all things ? A. Yes . He knoweth all things , his understanding is infinite , John XXI . 17. Psal. CXLVII . 5. Q. Is he a GOD of wisdom ? A. Yes . He is the only wise God , wisdom is his , 1 Tim. I. 17. Dan. II. 20. Q. Is GOD perfectly Good ? A. Yes . There is none good but one , that is GOD : he is good to all , and his Goodness endureth continually , Matt. XIX . 17. Psal. CXIX . 9. LII . 1. Q. Is GOD most Holy ? A. Yes . There is none holy as the LORD , glorious in holiness , 1 Sam. II. 2. Exod. XV. 11. Q. Is he most true and faithful ? A. Yes . He is the LORD GOD of truth , the faithful GOD , Psal. XXXI . 5. Deut. VII . 9. Tit. I. 2. Q. Is he most just and righteous ? A. Yes . GOD is most upright , just and right is he , Isa. XXVI . 7. Deutr. XXXII . 4. Q. Is he a merciful GOD ? A. Yes . His mercy endureth for ever , Psal. CXXXVI . 1. Q. Is he most loving ? A. Yes . GOD is love , 1 Joh. IV. 8. Q. Is there any more than One GOD ? A. No. There is none other GOD but One , 1 Cor. IV. 8. Q. Are not the FATHER , SON , and HOLY GHOST three GODS ? A. No. They are three , but these three are One , 1 Joh. V. 7. Q. Did GOD make Heaven and Earth ? A. Yes . GOD made the world , and all things therein , Act. XVII . 24. Q. Did he make any thing evil ? A. No. All that GOD made , was very good , Gen. I. 31. Q. Doth GOD preserve all things ? A. Yes . He giveth to all life , and breath , and all things , Act. XVII . 25. Q. Doth he still rule and order all things ? A. Yes . His Kingdom ruleth over all , Psal. CIII . 19. Q. Doth he take care of all things ? A. Yes . Not a sparrow falleth to the ground without him , Matt. X. 29. Q. Did GOD make nothing , but what is seen ? A. Yes . He created all things visible and invisible , Col. I. 16. Q. Made he any Spirits called Angels ? A. Yes . GOD maketh his Angels Spirits , Heb. I. 7 , 14. Q. Did some of them become evil Angels , called Devils ? A. Yes . Some of them sinned , and are evil Angels and Devils , whom GOD cast down to Hell , 2 Pet. II. 4. Ps. LXXXVIII . 49. Mar. I. 24. Q. Is there not a Prince , or chief of Devils ? A. Yes . Beelzebub the Prince of Devils , called the Dragon , the old Serpent , the Devil , and Sathan , Matth. XII . 24. Rev. XII . 9. Q. Who was the first Man ? A. The first man was Adam , 1 Cor. XV. 45. Q. Did GOD make Adam ? A. Yes . The LORD GOD formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul , Gen. II. 2. Q. Who was the first Woman ? A. The first woman was Eve , the mother of all living , Gen. III. 20. Q. Did GOD make Eve ? A. Yes . The LORD caused a deep sleep to fall upon Adam , and he took one of his ribs , and made it a woman , and brought her unto the man , Gen. II. 21 , 22. Q. Hath not man a Soul or Spirit , as well as a Body ? A. Yes . For we are to glorify GOD both in our body , and in our spirit , 1 Cor. VI. 20. Q. Did GOD make man in his own Image ? A. Yes . In his own image created he him , Gen. I. 27. Q. Do you mean , that he made him holy and good ? A. Yes . GOD made man upright , in righteousness and true holiness , Eccl. VII . 29. Col. III. 10. Eph. IV. 24. Q. Did GOD place the man in a Garden ? A. Yes . He put the man into the Garden of Eden , Gen. II 15. Q. Did GOD forbid him to eat of any Tree there ? A. Yes . GOD commanded the man , saying , Of the tree of the knowledge of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof , thou shalt surely die , Gen. II. 16 , 17. Q. Did Adam eat of that Tree ? A. Yes . The Serpent beguiled Eve through his subtilty , and she did eat ; and gave also to her husband with her , and he did eat . So by one man sin entered into the world , 2 Cor. XI . 3. Gen. III. 6 , 13. Rom. V. 12. Q. Is sin the breaking of GOD's Commandments ? A. Yes . Sin is the transgression of the law , 1 John III. 4. Q. What is the punishment of sin ? Is it death ? A. Yes . The wages of sin is death , Rom. VI. 23. Gen. II. 17. Q. Should not man have died if he had not sinned ? A. No. Death enter'd into the World by sin , Rom. V. 12. Q. Did Adam's sin bring death on us all ? A. Yes . In Adam all die , 1 Cor. XV. 22. Q. Have we all sinned in Adam ? A. Yes . By one man's disobedience many are made sinners ; and death hath passed upon all men , for that all have sinned , Rom. V. 12 , 19. Q. Are we all under the condemnation of death ? A. Yes . Judgment is come upon all men to condemnation , Rom. V. 18. Q. Is this death an everlasting death ? A. Yes . An everlasting destruction from the presence of the LORD , 2 Thess. I. 9. Q. Have we no Saviour to save us from destruction ? A. Yes . IESVS , who delivered us from the wrath to come , 1 Thess. I. 10. Q. Can we be saved by no other ? A. No. There is no salvation in any other , Act. IV. 12. Q. Who is JESUS ? Is he GOD ? A. Yes . He is the true GOD , over all , GOD blessed for ever , 1 Joh. V. 20. Rom. IX . 5. Q. Is he not also Man ? A. Yes . He is the Man CHRIST IESVS , 1 Tim. II. 5. Q. Is he both GOD and Man ? A. Yes . He is GOD manifested in the flesh , 1 Tim. III. 16. Q. Was he made man of a woman ? A. Yes . GOD sent forth his SON made of a woman , Gal. IV. 4. Q. Was he begotten by a Man ? A. No. The HOLY GHOST came upon her , and the Power of the Highest overshadowed her , and she was found with child of the HOLY GHOST , Luk. I. 35. Q. Was his Mother a pure Virgin ? A. Yes . She was a Virgin , whose name was Mary , and had not known man , Luke I. 27 , 34. Q. Is this JESUS the CHRIST ? A. Yes . He is CHRIST the SON of the living GOD , Matt. XVI . 16. Q. JESUS signifieth a Saviour , and CHRIST one that is anointed ; Was JESUS anointed with oil ? A. No. But with the HOLY GHOST and with Power , Acts X. 38. Q. Was he anointed to the Office of a Mediator ? A. Yes . He is the Mediator between GOD and men , 1 Tim. II. 5. Q. Are men naturally at variance with GOD ? A. Yes . We are enemies in our mind by wicked works . The carnal mind is enmity to GOD , not subject to the law of GOD , nor indeed can be , Col. I. 21. Rom. VIII . 7. Q. Are we reconciled to GOD by CHRIST ? A. Yes . GOD hath reconciled us to himself by JESUS CHRIST , 2 Cor. V. 18. Q. Was CHRIST a Prophet ? A. Yes . He was a Prophet , mighty in word and deed , Luke XXIV . 19. Q. Did he declare GOD's will to men ? A. Yes . He made known unto men all things that he had heard of the FATHER , and came to call sinners to repentance , John XV. 15. Matt. IX . 13. Q. Was CHRIST a Priest ? A. Yes . He is a Priest for ever , called of GOD an High-priest , Heb. V. 6 , 10. Q. Did he offer Sacrifice for sin ? A. Yes . Once in the end of the world he appeared to put away sin by the Sacrifice of himself , Heb. IX . 26. Q. Did CHRIST himself suffer for sin ? A. Yes . He suffered for sins , the just for the unjust , 1 Pet. III. 18. Q. Did he suffer under Pontius Pilate ? A. Yes . In the Reign of Tiberius Caesar , when Pontius Pilate was Governour of Judaea , Luke III. 1. Q. Was he Crucified , or nailed to a Cross ? A. Yes . The Soldiers crucified him , Matt. XXVII . 35. Q. Did he die on the Cross ? A. Yes . He humbled himself , and became obedient unto death , even the death of the Cross , Phil. II. 8. Q. Did he die for his sins ? A. No. He was without sin , Heb. IV. 15. Q. Died he then for our sins ? A. Yes . GOD laid on him the iniquities of us all , Isa. LIII . 6. Q. Died he for all men ? A. Yes . He gave himself a ransome for all , 1 Tim. II. 6. Q. Did he so satisfy GOD for us ? A. Yes . When we were enemies , we were reconciled to GOD by the death of his SON ; the chastisement of our peace was upon him , Rom. V. 10. Isa. LIII . 5. Q. Was he GOD's SON ? A. Yes . The only begotten of the FATHER , GOD 's own SON , Joh. I. 8. Rom. VIII . 32. Q. Is GOD then the FATHER of JESUS CHRIST ? A. Yes . He is the GOD and FATHER of our LORD IESVS CHRIST , Eph. I. 3. Q. Was CHRIST buried ? A. Yes . He was buried , 1 Cor. XV. 4. Q. Continued he still in the state of the dead ? A. No. His soul was not left in Hell , neither did his flesh see corruption , Acts II. 26 , 31. Q. Did he rise again from the dead ? A. Yes . He rose again the third day , 1 Cor. XV. 4. Q. Did he shew himself alive ? A. Yes . He shew'd himself alive after his passion by many infallible proofs , being seen forty days , Acts I. 2 , 3. Q. Did he ascend into Heaven ? A. Yes . He was received up into Heaven , and sate down on the right hand of GOD , Mar. XVI . 19. Q. Is not GOD's right hand , Divine Power and Majesty ? A. Yes . The right hand of Power and Majesty , Luke XXII . 69. Heb. VIII . 1. Q. Is JESUS our Advocate in Heaven ? A. Yes . If any man sin , we have an Advocate with the FATHER , even JESUS CHRIST the righteous , appearing in the presence of GOD for us , 1 Joh. II. 2 , 3. Heb. IX . 24. Q. Doth he intercede with GOD on our behalf ? A. Yes . He is able to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them , Heb. VII . 2 , 5. Q. Is JESUS a King ? A. Yes . He is King of kings , and Lord of lords , 1 Tim. VI. 15. Q. Hath he the Power of a King ? A. Yes . All Power is given unto him in Heaven and Earth , Matt. XXVIII . 18. Q. Is CHRIST our Lawgiver ? A. Yes . He is the only Lawgiver , who is able to save and to destroy , Jam. IV. 12. Q. Will he reward his obedient Subjects ? A. Yes . His reward is with him , to give to every man according to his works , Rev. XXII . 12. Q. Will he sudue all his Enemies ? A. Yes . He must Reign , till he hath put all enemies under his feet , 1 Cor. XV. 15. Q. Will he judge the World ? A. Yes . He was ordained of GOD to be the Judge of quick and dead , Acts X. 42. Q. Shall we all be judged by CHRIST ? A. Yes . We must all appear before the judgment-seat of CHRIST , 2 Cor. V. 10. Rom. XIV . 10. Q. Must we be call'd to an account for all we do ? A. Yes . Every one of us shall give account of himself to GOD , Rom. XIV . 12. Q. What Sentence will CHRIST give against Evil-doers ? A. He will say unto them , Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels , Matt. XXV . 41. Q. Did CHRIST after he went into Heaven , send the Holy GHOST in his stead ? A. Yes . He sent the Comforter , the SPIRIT of truth , which is the Holy GHOST , that he might abide with us for ever , Joh. XIV . 16 , 17 , 26. Q. Is the Holy GHOST the SPIRIT of the FATHER , or of the SON ? A. He is the SPIRIT of the FATHER and of the SON , Matt. X. 20. Gal. 1. 6. Q. Is the Holy GHOST , GOD ? A. Yes . The SPIRIT of the LORD is the LORD , 2 Cor. III. 17. Q. Was he sent to bear witness of CHRIST ? A. Yes . He came to testify of CHRIST , John XV. 26. Q. Was he to guide the Apostles into all truth ? A. Yes . He came to guide them into all truth , John XVI . 13. Q. Did he enable them to speak with Tongues , and to work Miracles ? A. Yes . They spake with other tongues , as the SPIRIT gave them utterance , and did signs and wonders in the name of GOD's holy Child IESVS , Acts II. 4. IV. 29. Q. Have not all Christians the Holy SPIRIT ? A. Yes . If any man have not the SPIRIT of CHRIST , he is none of his , Rom. VIII . 9. Q. Is the Holy GHOST our Sanctifier , who maketh us holy ? A. Yes . GOD hath chosen us to salvation through sanctification of the SPIRIT , and belief of the Truth , 2 Thess. II. 13. Q. Can we not be saved without Holiness ? A. No. Without holiness no man shall see the LORD , Heb. XII . 14. Q. Is not the Holy GHOST , the SPIRIT of Unity and Peace ? A. Yes . By one SPIRIT we are all baptized into one body , 1 Cor XII . 13. Q Is the Church that one Body ? A. Yes . The Church which is CHRIST's body , Eph. I. 22 , 23. Q. Is there but one Catholick or Universal Church of all Christians ? A. No. There is but one body , Eph. IV. 4. Q. Are there not many Churches , or Congregations of Christians ? A. Yes . But as all the members of the body , being many , are one body ; so also is CHRIST , 1 Cor. XII . 12. Q. Ought not all the Members of it to be Saints , or Holy ? A. Yes . We are called to be Saints , a holy Nation , Rom. I. 7. 1 Pet. II. 9. Q. Is CHRIST the Head of this Body ? A. Yes . He is the Head of the Body , the Church , Col. I. 18. Q. Is there a Communion of Saints in the Church ? A. Yes . We have fellowship one with another , 1 Joh. I. 7. Q. Should we be all of one mind ? A. Yes . Of one accord , of one mind , with one mouth glorifying GOD , keeping the Vnity of the SPIRIT in the bond ef Peace , Phil. II. 2. Rom. XV. 6. Eph. IV. 3. Q. May the Members separate or divide asunder ? A. No. There must be no Schism in the body , 1 Cor. XII . 25. Q. Should they not all love and care for one another ? A. Yes . Having the same love , the Members should have the same care one for another , Phil. II. 2. 1 Cor. XII . 25. Q. Hath CHRIST ordained Ministers to Teach and Rule the Church ? A. Yes . He hath set in the Church Pastors and Teachers for the edifying of the Body of CHRIST , 1 Cor. XII . 28. Eph. IV. 12. Q. Is there Remission of Sins in the Church ? A. Yes . CHRIST commanded that Repentance and Remission of Sins be preached in his name among all Nations , Luke XXIV . 47. Q. Must we repent of our Sins , that they may be forgiven ? A. Yes . We must repent , and be converted , that our sins may be blotted out , Acts III. 19. Q. Must we not die for all that ? A. Yes . It is appointed unto men once to die , Heb. IX . 27. Q. What , do our Souls die ? A. No. The dust shall return to the Earth , as it was ; but the Spirit shall return to GOD that gave it , Eccl. XII . 7. Q. Shall not our Bodies be raised again ? A. Yes . There shall be a Resurrection of the dead , both of the just and unjust , Acts XXIV . 15. Q. When shall the Resurrection be ? A. At the last day , in the end of the world , John XI . 24. VI. 39. Matth. XIII . 36. Q. Is there a life everlasting after death ? A. Yes . CHRIST hath promised us eternal live , 1 John II. 25. Q. Who shall live eternally ? The Righteous ? A. Yes . They shall go into life eternal , Matt. XXV . 46. Q Is it a happy life which they shall have ? A. Yes . They rest from their labours , are comforted , enter into the joy of their LORD , are like unto CHRIST , and have an inheritance incorruptible , undefiled , and that fadeth not away , Rev. XIV . 13. Matth. XXV . 21. V. 8. 1 Pet I. 4. 1 John III. 2. Q. What is the end of your faith ? A. The end of our faith is the salvation of our souls , 1 Pet. I. 9. Q Will your faith without works save you ? A. No. If a man say he hath faith , and hath no works ; his faith cannot save him , Jam. II. 14. Q. Must your faith then be a working faith ? A. Yes . A faith which worketh by love , Gal. V. 6. Q. Is it not the work of Love to keep GOD's Commandments ? A. Yes . This is the love of GOD , that we keep his Commandments , 1 John V. 3. Q. Is it GOD's command , that you worship Him ? A. Yes . I must worship the LORD my GOD , and him only must I serve , Deut. X. 20. Matt. IV. 10. Q. May you worship strange GODS Or Idols ? A. No. I must flee from Idolatry , and keep my self from Idols , 1 Cor. X. 14. 1 John V. 21. Q. Doth GOD command a spiritual worship ? A. Yes . I must worship him in Spirit , and in truth , John IV. 24. Q. Will he not have also a bodily worship ? A. Yes . I must glorify him with my body , and my spirit , which are his , 1 Cor. VI. 20. Q. Should you not worship GOD in a humble posture of body ? A. Yes . I should worship , bow down , and kneel before the LORD our Maker , Psal. XCV . 6. Q. Must you not labour to know GOD ? A. Yes . I should abound in the knowledge of GOD , Col. I. 10. Q. Must you not fear , and stand in awe of GOD ? A. Yes . I must stand in awe , and not sin , Psal. IV. 4. Q. Must you not love GOD above all things ? A. Yes . I must love the LORD my GOD , with all my heart , with all my soul , with all my mind , and with all my strength , Matt. XXII . 38. Q. Can you love GOD and the World too ? A. No. If any man love the world , the love of the FATHER is not in him , 1 John II. 15. Q. Can you love GOD , and love Sin too ? A. No. They that love the LORD , bate evil , Psal. XCVII . 10. Q. Can you love GOD , and hate your Brethren ? A. No. If any man say , he loveth GOD , and hateth his brother , he is a lyer , 1 John IV. 20. Q. Must you deny your self for GOD's sake ? A. Yes . If any man come to CHRIST , he must deny himself , Matt. XVI . 24. Q. Must you be content to leave all things for CHRIST ? A. Yes . I must forsake all I have , take up my Cross , and lose my own life to be his disciple , Luke XIV . 33 , 36. Matt. XVI . 24. Q. Must you not believe GOD's Word ? A. Yes . I must receive his word , not as the word of men , but ( as it is indeed ) the word of GOD , 1 Thess. II. 13. Q. Are you not to hope in GOD's Promises ? A. Yes . I must rejoice in the hope of the glory of GOD , and of eternal life , which GOD that cannot lie , hath promised before the world began , Rom. V. 2. Tit. I. 2. Q. Can you hope in GOD , and continue in Sin ? A. No. Having these promises , I must cleanse my self from all filthineses of flesh and spirit , perfecting holiness in the fear of GOD , 2 Cor. VII . 1. Q. Are you not to trust to GOD's Providence ? A. Yes . I must trust in the LORD , and do good , Psal. XXXVII . 3. Q. Are you not then to be thoughtful for the future ? A. No. I must take no thought for to morrow , Matt. VI. 34. Q. What , not for your life , how you shall live ? A. No. I must take no thought for my life , saying , what shall I eat ? or what shall I drink ? Matt. VI. 25. Q. Are you not to be careful ? or are you to rely upon your own care for worldly things ? A. No. I must be careful for nothing , but cast all my care upon GOD , who careth for me , Phil. IV. 6. 1 Pet. V. 7. Q. Must you account all things to be GOD's , and not yours ? A. Yes . For the earth is the LORD's , and the fulness thereof ? the world , and they that dwell therein , Psal. XXIV . 1. A. Are you not then to be content with what GOD gives you ? A. Yes . I must be content with such things as I have , Heb. XIII . 5. Q. Are you not to submit to GOD's will and doing in all things ? A. Yes . He is the LORD , let him do what seemeth him good ; Not my will , but his be done , 1 Sam. III. 18. Luke XXII . 42. Q. Are you not to take patiently his Chastisements ? A. Yes . I must bear the indignation of the LORD , not complaining for the punishment of my sin , but confessing that he doth right , and I do wickedly , Mich. VII . 9. Lam. III. 39. Nehem. IX 33. Q. Must you trust to GOD without Prayer ? A. No. In every thing by prayer , and supplication , with thanksgiving , my request must be made known unto GOD , Phil. IV. 6. Q. May you make any Image of GOD ? A. No. I must not change the glory of the incorruptible GOD , into an Image made like to corruptible man , and to birds , and four-footed beasts , and creeping things , Rom. I. 23. Q. May you make no Image for worship ? A. No. I must make me no Idols , or Image , to bow down to , Lev. XXVI . 1. Q. May you worship Angels ? A. No. No man must beguile me of my reward in a voluntary humility , and worshipping of Angels , Col. II. 18. Q. May you worship GOD after the Traditions of men ? A. No. In vain should we worship GOD , teaching for doctrines the Commandments of men , Matt. XV. 9. Q. Must you not honour and reverence GOD's Name ? A. Yes . For holy and reverend is his name , Psal. CXI . 9. Q. You must not then profane it ? A. No. I must not take it in vain , or profane it , Exod. XX. 7. Levit. XIX . 12. Q. May you swear by GOD's Name ? A. Yes . I must swear by his name , Deut. VI. 13. X. 20. Q. Do you in swearing , call in GOD as a Witness ? A. Yes . For a Record , a Witness , and a Judge , 2 Cor. I. 23. Gen. XXXI . 50 , 53. Q. May you swear falsly ? A. No. I must not swear falsly , but in truth , in righteousness , and in judgment , Lev. XIX . 12. Jer. IV. 2. Q. May you swear by any thing but GOD ? A. No. I must not swear by them that are no GODS ; neither by heaven , nor by the earth , nor by my head , nor by any other oath , Jer. V. 7. Matt. V. 34. Jam. V. 12. Q. May you swear commonly in discourse ? A. No. Our communication must be Yea , yea ; Nay , nay : for whatsoever is more than these , cometh of evil , Matt. V. 37. Jam. V. 12. Q. Must you not perform your Oaths ? A. Yes . I must perform unto the LORD my Oaths , Matt. V. 33. Q. Must you not perform your Vows to GOD ? A. Yes . When we vow a vow unto the LORD , we must not defer to pay it , Eccl. V. 4. Q May you curse ? A. No. I must bless , and not curse , Rom. XII . 14. Q. Doth not GOD require some Publick Worship ? A. Yes . When we come together in the Church , and Assembly of the Saints ; as we ought not to forsake the assembling of our selves together , 1 Cor. IX . 18. Ps. LXXXIX . 7. Heb. X. 25. Q. Did GOD command a set time for Publick Worship ? A. Yes . He commanded to remember the Sabbath-day , to keep it holy , Exod. XX. 8. Q. What day of the week was the Sabbath ? A. The seventh day , Exod. XXXI . 15. Q. Was that a day of Publick Worship ? A. Yes . Then was an holy Convocation , Lev. XXIII . 3. Q. Are we Christians bound to keep that Sabbath ? A. No. No man is to judge us in respect of the Sabbath days , Col. II. 16. Q. What day then are we to keep holy ? A. The first day of the week , called the LORD's day , John XX. 19 , 26. Rev. I. 10. Q. Are you not to love your Neighbours ? A. Yes . I must love my neighbour as my self , Matt. XXII . 39. Q. Must you do to others , as you would have them do to you ? A. Yes . Whatsoever I would that men should do unto me , I must do even so unto them , Luke VI. 31. Q. May you not do evil for evil ? A. No. I must recompence no man evil for evil , Rom. XII . 19. Q. Must you love your Enemies ? A. Yes . I must love my enemies , bless them that curse me , do good to them that hate me , and pray for them that despitefully use me , and persecute me , Matt. V. 44. Q. Must you forgive those that wrong you ? A. Yes . We must be kind one to another , tender-hearted , forgiving one another , even as GOD for CHRIST his sake hath forgiven us , Eph. IV. 32. Q. Are you not to rebuke them that sin ? A. Yes . I must rebuke , and not suffer sin upon my neighbour , Lev. XIX . 17. Q. Must you not give to them that need ? A. Yes . I must give them those things which be needful for the body , Jam. II. 16. Q. Must you give to your Enemies ? A. Yes . If my enemy hunger , I must feed him , Rom. XII . 20. Q. May you not revenge your self on him ? A. No. I must not avenge my self , but give place unto wrath , Rom. XII . 19. Q. Must you be reconciled to those whom you have offended ? A. Yes . I must go and be reconciled to them , confessing my fault , and restoring what I have taken wrongfully , Matth. V. 24. Jam. V. 16. Luk. XVIII . 19. Q. Must you not honour your Parents ? A. Yes . I must honour my father and mother , Eph. VI. 2. Q. Must you obey them ? A. Yes . I must obey them in all things , Col. III. 20. Q. May you despise their Instructions ? A. No. A fool despiseth his father's instructions , Prov. XV. 5. Q. Ought you to requite them as you are able ? A. Yes . I must requite my parents , 1 Tim. V. 4. Q. Must not Parents take care to instruct their Children ? A. Yes . They must bring up their children in the nourture and admonition of the LORD , Eph. VI. 4. Q. Are Subjects to honour Princes and Magistrates ? A. Yes . We must submit to every ordinance of man for the LORD's sake , whether to the King as supream , or to governors us unto them that are sent by him , for the punishment of evil-doers , and for the praise of them that do well , 1 Pet. II. 13 , 14. Q. Must we obey them against GOD's Commands ? A. No. We must obey GOD rather than men , Acts V. 29. Q. May we rebel against our Governors ? A. No. They that resist , shall receive to themselves damnation , Rom. XIII . 2. Q. Are you to pay them tribute ? A. Yes . We must pay them tribute and custom , Rom. XIII . 7. Q. Must you honour your Pastors and Teachers ? A. Yes . We must esteem them highly in love for their work 's sake , obeying them , and submitting our selves , and communicating unto them in all good things , 1 Thess. V. 13. Heb. XIII . 17. Gal. VI. 6. Q. Must Servants honour their Masters ? A. Yes . Obeying and pleasing them well in all things , Tit. II. 9. 1 Tim. VI. 1. Eph. VI. 5. Q. Must not Masters be good and just to their Servants ? A. Yes . They must give unto their servants that which is just and equal , Col. IV. 1. Q. May you kill another ? A. No. I must not kill , Exod. XX. 13. Q. May no man be killed ? A. Yes . He that is worthy of death , may be put to death , Deut. XVII . 6. Q Must it not be by the Magistrate ? A. Yes . He is an avenger to execute wrath upon him that doth evil , Rom. XIII . 4. Q. Is it our duty to live in peace with all men ? A. Yes . As much as in us lieth , we must live peaceably with all men , Rom. XII . 18. Q. May you be angry with others ? A. Yes . I may be angry , if I sin not ; neither let the sun go down on my wrath , nor give place to the devil , Eph. IV. 26 , 27. Q. Must there be a good cause for your anger ? A. Yes Whoso is angry with his brother without a cause , shall be in danger of the judgment . Matt. V. 22. Q. May you hate any man ? A. No. He that hateth his brother is a murtherer , 1 John III. 15. Q. Are not envy , and strife , and all hurting another , forbidden ? A. Yes . Envy , debate , malignity , spitefulness , implacableness , unmercifulness , strife , brawling , variance and provoking , Rom. I. 29 , 30 , 31. 1 Tim. III. 3. VI. 4. Gal. V. 20 , 26. Q. May you commit Adultery or Fornication ? A. No. I must not commit adultery ; Whoremongers and adulterers GOD will judge , Exod. XII . 14. Heb. XIII . 4. Q. Are you bound to marry ? A. No. It is good for a man not to touch a woman ; but he that cannot contain , should marry , 1 Cor. VII . 1. 9. Q. May married persons put away one the other ? A. No. VVhat GOD hath join'd together , man must not put asunder , except for fornication , Matt. V. 32. XIX . 6. Q. Must Wives honour and obey their Husbands ? A. Yes . They must submit themselves unto their own Husbands , as unto the LORD , reverencing and loving them , Eph. V. 22 , 24 , 33. Col. III. 18. Tit. II. 4. A. Are not Husbands to love their Wives ? A. Yes . Even as their own bodies , and as CHRIST loveth the Church , not being bitter against them , but giving honour unto them , as unto the weaker vessel , Eph. V. 25 , 28. Col. III. 19. Q. Is not all uncleanness and lasciviousness forbidden ? A. Yes . Fornication , uncleanness , filthiness , foolish talking , and jesting , lasciviousness , and making provision for the flesh , to fulfil the lusts thereof , Eph. 5. 3 , 4. Gal. V. 19. Rom. XIII . 14. Q. Must you then keep your self pure and chast ? A. Yes . I must possess my vessel in sanctification and honour , not in the lust of Concupiscence , as the Gentiles which know not GOD , 1 Thess. IV. 4 , 5. Q. Must you be modest in apparel and dresses ? A. Yes . Adorning my self in modest apparel , with shamefacedness and sobriety , 1 Tim. II. 9. Q. Must you not avoid all filthy talk ? A. Yes . No corrupt communication must proceed out of my mouth , Eph. IV 29. Q. Must you not be temperate in eating and drinking ? A. Yes . Not walking in rioting and drunkenness , revellings , banquetings , and excess of wine : For they which do such things , shall not inherit the kingdom of GOD , Rom. XIII . 13. 1 Pet. IV. 3. Gal. V. 21. Q. May you steal ? A. No. I must not steal , do wrong , or defraud , Exod. XX. 15. 1 Cor. VI. 8. Col. III. 25. Q. May you oppress the poor ? A. No. We must not oppress one another , Lev. XXV . 14. Q. Must you pay the Labourer his wages ? A. Yes . I must give him his hire , the sun must not go down upon it , Deut. XXIV . 15. Lev. XIX . 13. Jam. V. 4. Q. Must you pay truly what you borrow ? A. Yes . The wicked borroweth and payeth not again , Psal. XXXVII . 21. Q. Must you pay all dues and debts ? A. Yes . I must render to all their dues , owing no man any thing but love , Rom. XIII . 7 , 8. Q. May you cheat or defraud in buying or selling ? A. No. The buyer must not say , it is naught ; nor any one make dishonest gain , falsifying the balances by deceit , or selling the refuse , Prov. XX. 14. Ezek. XXII . 12. Amos VIII . 5 , 6. Q. Must you labour for your own living ? A. Yes . Let him that stole , steal no more ; but let him labour , working with his own hands the thing which is good , that he may have to give to him that needeth , Ephes. IV. 28. Q. Are you to relieve idle Beggars ? A. No. If any will not work , neither should he eat , 2 Thess. III. 10. Q. Is no unrighteousness to be done in judgment ? A. No. No unrighteousness must be done in judgment , Lev. XIX . 15. Q. May you bear false witness against any one ? A. No. I must not bear false witness against my neighbour , Exod. XX. 16. Q. May you speak evil of others ? A. No. We must not speak evil one of another , Jam. IV. 31. Q. May you lie ? A. No. We must not lie one to another , but speak every man truth with his neighbour , Col. III. 9. Eph. IV. 25. Q. May you carry about Tales of others ? A. No. We must not go up and down as Tale-bearers among our people , nor as busie-bodies and tatlers , Lev. XIX . 16. 2 Thess. III. 11. 1 Tim. V. 13. Q. May you revile or slander others ? A. No. All backbiting , whispering , clamour , railing , reproaching , false accusing , slandering and reviling , are condemn'd , 2 Cor. XII . 20. Eph. IV. 31. Psal. XV. 3. 1 Cor. VI. 10. 1 Tim. VI. 4. Q. Must you not seek the good of other men ? A. Yes . We must not seek our own , but every man another's wealth , 1 Cor. X. 24. Q. May you covet , or desire what is another man's ? A. No. VVe must not covet our neighbour's house , wife , goods , nor any thing that is his , Exod. XX. 17. Q. Can you of your self keep GOD's Commandments ? A. No. Without CHRIST I can do nothing , Joh. XV. 5. Q. Is it GOD that must enable you ? A. Yes . It is GOD that worketh in us both to will and to do of his good pleasure , Phil. II. 13. Q. Will GOD for CHRIST's sake , give you his holy SPIRIT to help you ? A. Yes . Our Heavenly FATHER will give the Holy SPIRIT to them that ask him , Luke XI . 13. Q. Must you not pray much then ? A. Yes . I must pray without ceasing , 1 Thess. V. 17. Q. To whom must you pray ? A. I must ask the FATHER in CHRIST's name , John XVI . 23. Q. Doth not GOD know your needs , till he be told in Prayer ? A. Yes . Our Heavenly FATHER knoweth what things we have need of , before we ask , Matt. VI. 8. Q. Must you not join Praise with Prayer ? A. Yes . By CHRIST I must offer the sacrifice of praise to GOD continually , giving thanks in his name , Heb. XIII . 15. Q. Must you thank GOD for all things ? A. Yes . I must give thanks always for all things , Eph. V. 20. Q. Will GOD hear your Prayers , if you live wickedly ? A. No. If I regard iniquity in my heart , the LORD will not hear me , Psal. LXVI . 18. Q. Must you pray in Faith ? A. Yes . I must pray in faith , nothing wavering , James I. 6. Q. Hath CHRIST taught you to pray ? A. Yes . He hath bid us say , Our FATHER , &c. Luke XL. 2. Q. Will GOD own you for his Child ? A. Yes . We are the children of GOD by faith in CHRIST IESVS , Gal. III. 26. Q. Hath GOD adopted you in CHRIST ? A. Yes . We have received the SPIRIT of adoption , whereby we cry , Abba , Father , Rom. VIII . 15. Q. Doth GOD pity you as his Children ? A. Yes . Like as a Father pitieth his children , so the Lord pitieth them that fear him , Psalm CIII . 13. Q. Will GOD then grant what you pray for ? A. Yes . If we , being evil , know how to give good gifts to our children , how much more shall our Father which is in Heaven give good things to them that ask him ? Matt. 7. 11. Q. In saying Our , and not My Father , do you pray for others ? A. Yes . Supplications , prayers , intercessions , and giving of thanks , must be made for all men , 1 Tim. II. 1 Q. Must you not be GOD's dutiful Children , if you would have him hear you ? A. Yes . We must be followers of GOD as dear children , and walk in love , Eph. V. 1 , 2. Q. Ought you not to reverence GOD as ruling in Heaven ? A. Yes . Heaven is GOD's throne , and Earth is his footstool ; I must exalt the LORD our GOD , and worship at his footstool , Isa. LXVI . 1. Psal. XCIX . 5. Q. Are you to expect all good things from GOD in Heaven ? A. Yes . Every good gift is from above , and cometh down from the Father of lights , James I. 17. Q. Ought not your affections to be in Heaven with GOD ? A. Yes I must seek those things which are above , where CHRIST sitteth on the right hand of GOD , Col. III. 1. Q. Should you not live like a Citizen of Heaven ? A. Yes . Our conversation must be in Heaven , whence we look for the Saviour , the LORD IESVS CHRIST , Phil. III. 20. Q. Should you not earnestly desire to be with GOD in Heaven ? A. Yes . I should desire to depart , and to be with CHRIST , Phil. I. 23. Q. Are you not first to desire above all things , GOD's Glory ? A. Yes . I must first pray , Hallowed be thy Name , Matt. VI. 9. Q. Do you pray that all men may duly honour and worship GOD ? A. Yes . That we may sanctify the LORD GOD in our hearts , that he may be our fear and our dread , that all lands may sing forth the honour of his name , and make his praise glorious , Isa. V. 13. Psal. LXVI . 1 , 2. Q. Do you pray for grace to do all things to the Glory of GOD ? A. Yes . That we may do all to the Glory of GOD , that GOD in all things may be glorified through IESVS CHRIST , 1 Cor. X. 31. 1 Pet. IV. 11. Q. Do you pray for the coming of CHRIST's Kingdom ? A. Yes . I pray — Thy Kingdom come , Matt. VI. 10. Q. Pray you that all people may be converted and become CHRIST's Subjects ? A. Yes . That all the Kingdoms of the world , may become the kingdoms of the LORD , and of his CHRIST , Rev. XI . 15. Q. Do you pray that the Church may flourish and be enlarged ? A. Yes . That the word of GOD may grow mightily and prevail , and that the LORD would add to the Church dayly such as shall be saved , Acts XIX . 20. II. 47. Q. Do not you pray for the outward peace of the Church ? A. Yes . That peace may be within her walls , and prosperity within her palaces , Psalm CXXII . 7. Q. Do you pray that CHRIST may Reign in our hearts by his SPIRIT ? A. Yes . That CHRIST may dwell in our hearts by faith , that sin may not reign in our mortal bodies ; that every thought may be brought into captivity to the obedience of CHRIST , Eph. III. 17. Rom. VI. 12. 2 Cor. X. 5. Q. Do you pray that all may be obedient to GOD's Will ? A. Yes . I pray — Thy Will be done in Earth as it is in Heaven , Matt. VI. 10. Q. How do the Angels in Heaven do GOD's Will ? Heartily ? A. Yes . They do his Commandments , hearkning to the voice of his word , Psal. CIII . 20. Q. Pray you , that all may do GOD's Will as they do ? A. Yes . That GOD would make us perfect in every good work to do his Will , working in us that which is well pleasing in his sight , through IESVS CHRIST , Heb. XIII . 21. Q. Do you pray for Grace to submit to GOD's Will ? A. Yes . That we may submit our selves to GOD , James IV. 7. Q. Do you not pray for all things needful to this present Life ? A. Yes . I pray — Give us this day our dayly Bread , Matt. VI. 11. Q. Mean you by [ Bread ] all needful things ? A. Yes . That GOD would give me neither poverty nor riches , but food conveninient for me , Prov. XXX . 8. Q. Are you not to pray for more than what 's convenient ? A. No. Having food and raiment , I must be therewith content , 1 Tim. VI. 9. Q. May not you pray for any thing you desire ? A. No. We ask and receive not , because we ask amiss , that we may consume it on our lusts , James IV. 3. Q. Pray you for Grace to depend on GOD for all things ? A. Yes . That I may cast all my care upon him , because he careth for me , 1 Pet. V. 7. Q. Are you to depend on GOD without your own labour ? A. No. We must work with our hands , that we may have lack of nothing , 1 Thess. IV. 11 , 12. Q. Pray you , that what you have , may be justly gotten , and truly your own ? A. Yes . That I may work , and eat my own bread , 2 Thess. III. 12. Q. Do you pray that your Sins may be forgiven ? A. Yes . I pray — Forgive us our Trespasses , as we forgive them that Trespass against us , Matt. VI. 12. Q. Do you pray for Grace to forgive others ? A. Yes . For if we forgive not men their trespasses , neither will our heavenly father forgive us , Matt. VI. 14. Q. Do you pray for the Grace of Repentance ? A. Yes . For that godly sorrow that worketh repentance to salvation , not to be repented of , 2 Cor. VII . 10. Q. Must you not confess and forsake your sins ? A. Yes . He that confesseth and forsaketh his sins , shall have mercy , Prov. XXVIII . 13. 1 John I. 9. Q. Do you pray against the power of Temptation ? A. Yes . I pray , saying — Lead us not into Temptation , Matt. VI. 13. Q. Doth GOD tempt men to sin ? A. No. Let no man say , when he is tempted , I am tempted of GOD : for GOD cannot be tempted with evil , neither tempteth he any man , James I. 13. Q. Are we not tempted by our own lusts ? A. Yes . Every man is tempted , when he is drawn away of his own lust , and inticed , James 1. 14. Q. Do you pray , that GOD would not leave you to your own Lusts ? A. Yes . That he would not give us up unto our own hearts lusts , to walk in our own counsels , Psal. LXXXI . 11 , 12. Q. Do you pray that GOD would not suffer Temptations to prevail over you ? A. Yes . That he would not suffer us to be tempted above that we are able , but make with the temptation also a way to escape , that we may be able to bear it , 1 Cor. X. 21. Q. Must you not watch against Temptations ? A. Yes . We must watch and pray , that we enter not into temptation , Matt. XXVI . 41. Q. Must you not resist the Devil ? A. Yes . We must resist the Devil , stedfast in the faith , 1 Pet. V 9. Q. Do you pray that GOD would keep you from all Evil ? A. Yes . I pray — Deliver us from Evil , Matt. VI. 13. Q. Do you acknowledg that GOD hath a Soveraign Right to dispose of all things ? A. Yes . When I say , For thine is the Kingdom , Matt. VI. 13. Q. Do you acknowledg his Power to give you what you ask ? A. Yes . When I add , and the Power , Ibid. Q. Do you own the Glory of all to be due to GOD ? A. Yes . When I add — and the Glory , Ibid. Q. Do you heartily desire all that you pray for , and firmly believe that GOD will hear your devout prayers ? A. Yes . Therefore I say , Amen . Ibid. Q. Are you to pray with an holy confidence in GOD ? A. Yes . We are to come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need , Heb. IV. 16. Q. But are you not to pray with a pure heart too ? A. Yes . I must draw near with a true heart , in full assurance of faith , having my heart sprinkled from an evil Conscience , and my body wash'd with pure water , Heb. X. 22. Q. Have we this access to GOD through CHRIST ? A. Yes . In him we have boldness and access with confidence , Eph. III. 12. Q. Is this because he is the Mediator between GOD and Us ? A. Yes . Because he is the Mediator of the New Covenant , Heb. XII . 24. Q. Is not this the New Covenant , That if we repent , believe and obey ; GOD for CHRIST his sake will give us pardon , grace and glory ? A. Yes . If we repent , and be converted , our sins shall be blotted out ; but except we repent , we shall perish : He that believeth on the SON , hath everlasting life ; but he that believeth not the SON , shall not see life : CHRIST is become the Author of salvation to all that obey him ; but will take vengeance on them that obey not the Gospel , John III. 36. Act. III. 19. Luke XIII . 3. Heb. V. 9. 2 Thess. I. 8. Q. Hath not CHRIST ordered , that we enter into this Covenant by the Sacrament of Baptism ? A. Yes . CHRIST commanded to teach [ or , make disciples ] all Nations , baptizing them in the name of the FATHER , and of the SON , and of the HOLY GHOST , Matth. XXVIII . 19. Q. Is Baptism necessary to Salvation where it may be had ? A. Yes . He that believeth , and is baptized , shall be saved : we must be baptized that our sins may be washed away , Mar. XVI . 16. Acts XXII . 16. Q. Is the outward sign in baptism , washing with Water ? A. Yes . The Apostles baptized in water , Acts VIII . 36 , 38. X. 47. Q. Can the washing with water in baptism save us ? A. No. Baptism saveth us , not the putting away the filth of the flesh , but the answer of a good conscience toward GOD , 1 Pet. III. 21. Q. Doth this outward washing with water signify an inward spiritual washing ? A. Yes . The washing of regeneration , and renewing of the HOLY GHOST , Tit. III. 5. Q. Must we then be regenerate , or new born ? A. Yes . Except a man be born again of water , and of the HOLY GHOST , he cannot enter into the kingdom of GOD , John III. 5. Q. Why ? Are we by nature born in sin , and the Children of wrath ? A. Yes . We are shapen in iniquity , and are by nature the children of wrath , Psal. LI. 5. Eph. II. 3. Q. Is the spiritual grace in baptism a death unto sin ? A. Yes . As many as are baptized into IESVS CHRIST , are baptized into his death , buried with him by baptism into death , and are to reckon themselves dead indeed unto sin , Rom. VI. 2 , 3 , 11. Q. Is it also a new birth unto righteousness ? A. Yes . We are alive unto GOD through IESVS CHRIST our LORD , yielding our members instruments unto righteousness in newness of life , Rom. VI. 4 , 11 , 13. Q. Are we then made members of CHRIST in baptism ? A. Yes . We are baptized into one body , which is his body , 1 Cor. XII . 13. Eph. I. 22 , 23. Q. Are we made the Children of GOD ? A. Yes . We are the children of GOD by faith in CHRIST IESVS ; for as many as have been baptized into CHRIST , have put on CHRRST , Gal. III. 26 , 27. Q. Are we made inheritors of the Kingdom of Heaven ? A. Yes . For if children , then heirs of GOD , Rom. VIII . 17. Q. Did not the Apostles call for repentance and faith in persons to be baptized ? A. Yes . They commanded them to repent , and believe , with all their heart , Acts II. 38. VIII . 37. Q. Is not Repentance a change of heart and life ? A. Yes . A turning from all our sins unto the LORD , amending our ways and our doings , Ezek. XVIII . 28 , 30. Isa. LV. 7. Jer. VII . 3. Q. Was the Sacrament of the LORD's Supper ordain'd by CHRIST ? A. Yes . Saint Paul received of the LORD , that which he hath delivered unto us , That the LORD IESVS the same night in which he was betrayed , took bread : And when he had given thanks , he brake it , and said , Take , eat ; This is my Body , which is broken for you : this do in remembrance of me . After the same manner also he took the Cup , saying , This Cup is the New Testament in my blood : This do ye , as oft as ye drink it , in remembrance of me , 1 Cor. XI . 23 , 24 , 25. Q. Are we to receive this Sacrament in remembrance of CHRIST's death ? A. Yes . As often as we eat this bread , and drink this cup , we shew forth the LORD's death , 1 Cor XI . 26. Q. Is this Ordinance to continue for ever ? A. Yes . Till CHRIST come . Ibid. Q. Is his death to be remembred as a Sacrifice for us ? A. Yes . For CHRIST our Passover was sacrificed for us . He gave himself an offering and a sacrifice to GOD for a sweet-smelling savour , 1 Cor. V. 7. Eph. V. 2. Q. What do the outward signs of bread and wine signify ? A. They signify the Body and Blood of CHRIST , the living bread which came down from heaven , 1 Cor. XI . 24 , 25. John VI. 51. Q. Is CHRIST crucified , the food of our Souls ? A. Yes . His flesh is meat indeed , and his blood is drink indeed ; he that eateth him , shall live by him , John VI. 55 , 57. Q. Must you really and indeed eat and drink the Body and blood of CHRIST ? A. Yes . Except we eat the flesh of the Son of man , and drink his blood , we have no life in us , John VI. 53. Q. Must you eat and drink CHRIST's natural Body and Blood with your bodily Teeth , as you do other meat ? A. No. It is the Spirit that quickeneth , the flesh profiteth nothing , John VI. 63. Q. What , is it only Bread and Wine then that you chew and swallow down ? A. Yes . I eat that bread , and drink that cup which CHRIST blessed , brake and gave to be eaten and drunk , 1 Cor. XI . 25 , 26. Q. Do you eat and drink CHRIST's Body and Blood only spiritually , and by faith ? A. Yes . He that cometh to CHRIST , and believeth on him , shall never hunger , nor thirst , but shall have everlasting life , John VI. 35 , 40. Q. When you take , and eat , and drink bodily the Bread and Wine , do you spiritually , and by faith , feed on CHRIST crucified ? A. Yes . The cup that is blessed , is the communion of the blood of CHRIST ; and the bread which is broken , is the communion of the body of CHRIST , 1 Cor. X. 16. Q. Is it not a dangerous thing to receive this Bread and Wine unworthily ? A. Yes . Whosoever eateth and drinketh unworthily , eateth and drinketh damnation to himself , 1 Cor. XI . 29. Q. Ought you not then diligently to examine your self before-hand , whether you be worthy or no ? A. Yes . Let a man examine himself , and so let him eat of that bread , and drink of that cup , 1 Cor. XI . 28. Q. Are you to examine if you be a good Christian , keeping faith and covenant with GOD ? A. Yes . We must examine our selves , whether we be in the faith ; and prove our own selves , till we know our own selves , how that CHRIST is in us , 2 Corinth . XIII . 5. Q. Doth your eating CHRIST confirm more and more your union with CHRIST ? A. Yes . He that eateth CHRIST's flesh , and drinketh his blood , dwelleth in CHRIST , and CHRIST in him , John VI. 56. Q. Shall you not be condemn'd if you be in CHRIST , or a good Christian ? A. No. There is no condemnation to them that are in CHRIST JESUS , Rom. VIII . 1. THE END . BOOKS Published by the Reverend Mr. Elis , and Printed for Will. Rogers . A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first Letter to Mr. G. 4to . The Reflecters Defence of his Letter to a Friend , against the furious Assaults of Mr. I. S. in his Second Catholick Letter , in four Dialogues , 4 to . The Protestant Resolv'd : Or , A Discourse , shewing the unreasonableness of his turning Roman-Catholick for Salvation , 4 to . Religion and Loyalty inseparable : A Sermon Preached at the Assizes held at Nottingham , September 5. 1690. 4to . The Necessity of Serious Consideration , and Speedy Repentance , as the only way to be safe both Living and Dying , 8 vo . In the Press . The Folly of Atheism Demonstrated to the Capacity of the most Unlearned Reader , 8 vo . By C. Elis , A. M. Rector of Kirkby in Nottinghamshire . BOOKS lately Printed for William Rogers . A Sermon Preached at White-hall before the Queen on the Monthly Fast-day , Sept. 16. 1691. 4to . A Persuasive to frequent Communion in the Holy Sacrament of the Lord's Supper . 12 s. The Eighth Edition . Price bound Six-pence . Both by the most Reverend Father in God , John , Lord Archbishop of Canterbury . A Sermon Preached on the 28th of June at St. Andrews Holborn , by John Moor , D. D. Bp. of Norwich , Elect , when he took his leave of that Parish . 4 to . A Sermon Preached at St. Mary le Bow on Sunday the 5th of July , at the Consecration of the Most Reverend Father in God , John , Lord Archbishop of York , and the Right Reverend Fathers in God , John , L. Bp. Norwich ; Richard , L. Bp. of Peterborough ; Edward , L. Bp. of Gloucester . By Joshua Clark , Chaplain to the Right Reverend the L. Bp. of Norwich . A Sermon Preached at VVhite-hall before the Queen , on the 17th of June , 1691. being the Fast-day . 4 to . A Practical Discourse concerning Death . 8 vo . The Fifth Edition . A Practical Discourse concerning a Future Judgment . 8 vo . These Three by William Sherlock , D. D. Dean of St. Pauls , Master of the Temple , and Chaplain in Ordinary to Their Majesties . Reflections upon Two Books ; the one Entituled , The Case of Allegiance to a King in Possession ; the other , An Answer to Dr. Sherlock's Case of Allegiance to Sovereign Powers ; in Defence of the Case of Allegiance to a King in Possession ; On those parts especially wherein the Author endeavours to shew his Opinion to be agreeable to the Laws of this Land ; in a Letter to a Friend . 4 to . The True Effigies of his Grace , John , Lord Archbishop of Canterbury ; Engraven ( from an Original lately Painted by Mrs. Mary Beal ) by Robert VVhite ▪ on a large Sheet of Paper . Price 12 d. 
A41968	----	A brief summe of Christian religion, or, Of things most necessary for a Christians knowledge, practice, and comfort composed by Thomas Greaves. Greaves, Thomas. This text is an enriched version of the TCP digital transcription A41968 of text R28682 in the English Short Title Catalog (Wing G1805). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41968 Wing G1805 ESTC R28682 10740999 ocm 10740999 45591 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41968) Transcribed from: (Early English Books Online ; image set 45591) Images scanned from microfilm: (Early English books, 1641-1700 ; 1403:21) A brief summe of Christian religion, or, Of things most necessary for a Christians knowledge, practice, and comfort composed by Thomas Greaves. Greaves, Thomas. [5], 14, [8] p. Printed, London : 1656. Reproduction of original in the Emmanuel College Library, Cambridge University. eng Church of England -- Catechisms. Catechisms. A41968 R28682 (Wing G1805). civilwar no A brief summe of Christian religion. Or, of things most necessary for a Christians knowledge, practice, and comfort. Composed by Thomas Grea Greaves, Thomas 1656 8646 32 0 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-12 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-06 Judith Siefring Sampled and proofread 2003-06 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A BRIEF SUMME OF Christian Religion . OR , Of things most necessary for a Christians Knowledge , Practice , and Comfort . COMPOSED By THOMAS GREAVES , a Minister of the Gospel . Deut. 11. 18 , 19. & ch. 6. 6 , 7. Ye shall lay up these my words in your heart , and in your soul , and ye shall teach them your Children , speaking of them when thou sittest in thy house , and when thou walkest by the way , when thou liest down , and when thou risest up . August . de trad. . Symb — Simplex , breve , plenum ; Ut simplicitas Audientium consulat rusticitati , brevitas memoriae , plenitudo doctrinae — It is plain , brief , full : that plainness may be an help to the unlearned , briefness to memory , fulness to the instruction of the Hearers . Printed at London 1656. SEt your hearts unto all the words which I testifie among you . — For it is not a vain thing for you , because it is your Life . Deut. 32. 46 , 47. I pray God that you may be filled with the knowledge of his will , in all wisdom and spirituall understanding : That you may walk worthy of the Lord unto all pleasing , being fruitfull in every good work , and encreasing in the knowledge of God . Col. 1. 9 , 10. MAny Testimonies of Scripture ( for the fuller confirmation of the Doctrine here delivered ) are in due order annexed , & ought to be diligently considered . Sometimes the same place , though but once quoted , hath reference to several parts of the same Proposition , which I thought unnecessary to iterate . All joyned together prove the whole proposition , and every branch thereof . To the Christian Reader . THis short Treatise I chiefly designed for that Congregation , to which as a Minister , I have peculiar reference , which consisting ( for the greatest part ) of plain , and unlearned people , plainness , and brevity was purposely sought , and intended by me : that so being clear to their Understanding , and easie for their Memory , it might be the better conceiv'd , and retein'd . The Scriptures themselves do often Summarily express the chief points conteined in them , giving us an abridgement of the Law , the Gospel , and Means of Salvation : which Precedent I have willingly followed , endeavouring to omitt nothing that is Necessary , and likewise to insert nothing but what is agreeable to those holy Writings , & received by the Ancient , and present Orthodoxe Churches I have chosen such words , and expressions as are ( for the most part ) used in Gods Word , and therefore of greatest significancy , and weight . I hope the plenty of Quotations will not be accounted a superfluity , which I added the more copiously , at first for my own , and now for the Readers satisfaction . Better that of such there should be a redundance , then a defect , and where they most abound , I conceive there is greatest need of them , as in the 14th Proposition , where almost every word requires a several Testimony : in this , and other places , the cited Texts may supply my very brief mention of such weighty Mysteries , which in regard of their use , and importance , deserve the ampler confirmation . Controverted Points I have laboured to express in temperate , and amicable Terms , and to present the Truth with such indifferency , and moderation , as might reconcile , rather then exasperate , disagreeing Parties . To have severally expounded the Precepts of the Decalogue , would have been inconsistent with the brevity here intended , therefore I have added one Proposition ( the 25th ) as a general explication of all . So likewise concerning the Creed , and Lords Prayer , I desired to mention that which might be some explanation of them , yet very brief , and proportionable to the rest of the summe . Those Secrets of Gods unsearchable Decrees I have sparingly mentioned , inculcating rather the Meanes which lead us to the best assurance , and certainty here , and to a blessed fruition at last of eternal salvation . Concerning Ministers I was willing to add the 34th Aphorisme , specially for the Peoples sake , who not considering the excelloncy of that sacred Office do exceedingly offend God , and gratifie their enemy , the Devil , some by Usurping , most by Despising it : undervaluing one of the highest fauours , and providences of Christ towards his Church , for the building whereof and perfecting the Saints , ( as the Apostle affirmes ) they are peculiarly set , and assigned . The Doctrines ( and most of the Expressions also ) being conteined in the Scriptures , I need not be solicitous to make an Apology , or give a further account . Gods Truth , whether we receive , or reject it , still reteins the same authority , and strength , and is ( notwithstanding all our Opposition and Differences ) the perfect Rule by which we must now Judge , and hereafter be judged : to which in this summe I only appeal , and refer both my self , and the Reader . I confess that what I here publish , is but small , yet I cannot say that my labour , and study in composing it hath been such also : for I think that with as little pains I might have written a large volume . To make hard things plain , to joyn brevity and perspicuity , and comprehend much in little , without detriment to the sense and matter , to convey the highest things to low capacities , is a matter of great Difficulty , and industry : the very attempt whereof I hope will be favoured , though I much fail in the performance . As I , so others making experiment , will ( I believe ) acknowledge the words , and Observation of a * Person most eminent for piety and learning ( who with others hath encouraged me to publish this Treatise ) to be most certain , and true , that — Try it when ever we please , we shall finde , that to lay this groundwork rightly , will put us to the triall of our skill , and trouble us a great deal more , then if we were to discuss a Controversie , or handle a subtile point in the Schools . Thus He concerning the Difficulty of this Work , and that which he adds concerning the Necessity also , is ( in our careless daies ) to be sadly consider'd . The neglecting hereof is the frustrating of the whole work of the Ministery : for let us preach never so many Sermons to the people , our labour is but lost , as long as the Foundation is unlaid , and the Principles untaught upon which all other Doctrine must be builded . The Consideration hereof hath chiefly moved me to this labour , and my last desire and advise to the Reader is , in the words of our Saviour , Take heed that you despise not little things , and intended chiefly for little ones : because , they are such without which none can truly be Great , or Eternally glorious , and happy . THO. GREAVES . A Brief Summe of Christian Religion . 1. THe sure and only way to obtain eternal life , and happiness , is to know God , and his Son Iesus Christ , and to honour and serve him , as he hath appointed in his Word . 2. The holy Scriptures of the Old and New Testament are the Word and Oracles of God , wherein he hath revealed his Will and Truth unto us , unto which we ought most diligently to attend . 3. The Scriptures principally declare unto us , 1. the Nature , Majesty , and Works of God . 2. The Misery of all mankind by Sin . 3. Our Redemption and salvation by Iesus Christ . 4. The Duty of the Redeemed towards God . 4. God is a Spirit , eternall , Almighty , unchangeable , most pure , holy , wise , just , gracious , and mercifull , infinite in all perfections and excellencies . 5. There is but One true God , who is distinguished by Three Persons , the Father begetting , the Son his only begotten , and the Holy Ghost proceeding from both : of one substance , will , and power , and with equall honour to be worshipped , and glorified by all . 6 : God hath his Being of himself , and is the onely Author of all Being and Blessings unto others ; who created all things very good , and doth sustein , preserve , and govern them , exercising an everlasting Kingdom , and Providence over all . 7. God created Man upright , according to his own Image , in an holy and happy state , to obey and glorifie his Maker . 8. Adam the first man ( of whose nature and condition we all partake ) by transgression of Gods Law and Covenant , fell from his first state ; by whose disobedience sin and death entred into the World . 9. All men descending from Adam are guilty of sin , which dwelleth in us , the wages whereof is death , and therefore cannot ( unless born again ) enter into heaven , being wholly corrupt , and by nature children of wrath . 10. Sin is contrary to Gods nature and Law , which law whosoever doth not fulfill is under a Curse , and deserveth all plagues , and miseries in this life , Death , and in the world to come everlasting Condemnation . 11. Jesus Christ the second Adam , the promised Seed , hath in our nature perfectly obeyed Gods law , and suffered punishment and death for our sinnes : by whose Obedience & Sufferings we are redeemed from the curse , and reconciled to God ; according to his New and gracious Covenant made with us in Christ . 12. This was Gods Covenant ( proceeding from meer grace and love towards man ) to send the MESSIAH , that is , Christ , into the world , and by him to abolish sin and death , and to give unto us perfect righteousness and life everlasting . 13. Christ ( promised under the old Testament , and given in the New ) was ordeined of God , and anointed with his Spirit to a threefold Office . 1. of a Prophet , to reveal the way to eternal life . 2. of a Priest , to make an Atonement and Intercession . 3. of a King , to govern his Church , and enrich it with all Graces , to overcome the World , Sin , Death , and Hell the enemies thereof , that so he might be a perfect IESVS , and Saviour of his people . 14. Jesus being true God and man in one glorious Person , by his most righteous life , and pretious Death , and Sacrifice of himselfe hath obteined for us Remission of sinnes , imputation of Righteousness , Adoption to be Sons of God , the Spirit of grace , and Sanctification , eternal Life and Glory : all which benefits are promised , and freely offerd unto us in the Gospell . 15. Of Christ and all his benefits we are made partakers by Faith , through the Operation of Gods Spirit , and this is the Summe of the Gospell , that whosoever believeth in him shal not perish , but have eternal life , with all graces , and blessings appertaining unto it . 16. To believe in Jesus Christ is to receive and imbrace him , and his Gospel ( as the only doctrine which bringeth Salvation ) cleaving unto him with the heart , and with confidence ( in his mercy , power , and truth ) to rely upon him for remission of Sins , and eternal life , and all other promised blessings . 17. Every true believer receiveth Christ for his Saviour , and also for his LORD , embracing and applying his gracious Promises , and submitting to his holy Precept , yielding himselfe an obedient Servant , to be governed by him , and to be saved by those means and waies which he hath appointed . 18. Whosoever ( therefore ) rightly believeth doth also truly Repent , and Obey Gods Commandements , bringing forth the fruits of righteousness , and shewing his faith by good works , and an holy conversation : which are the wayes ordained by Christ , to bring us to eternal life , and salvation . 19. Repentance is a Conversion , or turning from error to truth , from sin unto God , with contrition , and godly sorrow for our offences committed against him , and a sincere resolution , and indevour to lead a new life , in constant holiness , and obedience . 20. Christian obedience , and holiness is a Conformity of our will to the whole law , and will of God : and a conversation agreeable to the doctrine , and example of Christ our Lord . 21. Without repentance , faith , and holiness , none shall enter into Gods Kingdome , or escape his wrath , and eternal damnation : Wherefore we must earnestly seek , & labour for these necessary graces , and diligently use the Meanes which Christ hath ordeined , by which he communicateth these , and all other graces unto us , and by his Spirit effectually worketh them in us . 22. The principal meanes to work Repentance , Faith , and Holiness in us , is the Word of God , and the Ministery thereof : which inlightneth the Understanding , and converteth the Soul , teaching us all Truths necessary for us to believe , and all Duties requisite , and necessary for us to practice . 23. The most necessary Truths & points of Christian belief are briefly comprehended in the Summe called the Creed , agreeable to the scriptures , and doctrine of the Apostles , and therefore received by the Churches of Christ , which sheweth us . 1. The only true God in three persons . 2. The Humiliation and Exaltation of Christ . 3. The Privileges of his Church , and of every particular member thereof . 24. The necessary Duties which God in joyneth us to practice , are briefly comprehended in the Decalogue , or two Tables of the Moral law , shewing us our Duty towards God and Man . 25. Gods Law requires sincere obedience to every precept , and a willing subjection of the whole man , specially of the mind and heart : forbidding both the outward act , and inward desire of evil , and every lust , motion , occasion , and appearance of sin ; commanding us to be perfectly holy in body and spirit , and in every work , word , and thought to please , and glorifie God . 26. The end , and fulfilling of the Commandments is Charity , and the Summe of the whole law is this , to love God with all our hearts , and all our power , and to love our neighbour as our selves , doing unto others what we ( in equity ) would have done unto us . 27. For the furthering of repentance , faith , and holiness in us , and to joyne and unite us unto Christ , and to his body the Church , out of which there is no Salvation ; God hath also ordained the Sacraments , which are Baptisme , and the Lords Super . 28. The Church is the great Congregation of all Gods people , knit together in one body , of which Christ is the Head , and they the Members , quickned by his Spirit , and receiving all life and grace from him alone , having one Faith , Hope , and brotherly Love , and partaking of the same Word , Sacraments , and Ordinances of Christ . 29. The Sacraments are visible signes and seales of Gods Covenant , by which the benefits of Christ are represented , applied , and confirmed unto us , and by which we also are bound and engaged to his service , and to continue in faith and obedience to God . 30. Baptisme is the washing of regeneration , ordeined by Christ to sanctifie , clense , and save us , if we by wilfull impenitency , and unbelief do not hinder and frustrate the virtue thereof : in which we are born again of water and the spirit , ingrafted into Christ , and washed from our sins in his bloud , sealed by his spirit to the day of redemption , and dedicated for ever to the service of that only true God , the Father , the Son , and the Holy Ghost , in whose Name we are baptized . 31. As Circumcision was to Abraham and his Seed , so is Baptisme to believers and their children , a sign and seal of their Admission into Christs Church , the Remission of sin , Mortification of the Flesh , Death unto sin , and our Resurrection to a new Life : whereby we are ingaged , and through Gods Spirit inabled to put off the old man , to deny our selves , and Renounce the World the Flesh and the Divel , and to put on Christ by faith , and conformity unto him in his life , and sufferings . 32. The Lords Supper was instituted for a Remembrance of Christ our Passeover sacrificed for us , and is a Communion of his Body , and Bloud , which with the outward elements of bread and wine every believer doth truly receive for his spiritual nourishment to eternal life . 33. The Lords Supper obligeth every partaker thereof to Repentance , Faith Love , and thankeful Obedience without which we eat and drink unworthily , not discerning the Lords body , nor the end and use of those holy Mysteries , and thereby draw judgement upon our selves : but with these we rightly may , and frequently ought to receive it , and thereby these graces are increased and strengthned in us . 34. To edify the Church in faith and godliness , Christ hath ordeined Pastors and Ministers , to whom as his Ambassadours , & Stewards he hath given special commission and authority to preach the Word of reconciliation , to administer the Sacraments , and other holy Ordinances , to Bless in his Name , to pronounce comfort and pardon to the penitent , to reprove , and by censures to bind the disobedient , to watch over , to pray for , and with the flock , of which the holy ghost hath made them Overseers ; whom for the good of our souls , and for their works sake , we are commanded to hear , reverence , and obey . 35. That we may rightly believe in Jesus Christ , and obey Gods commandments , and worthily use the Sacraments , and all other meanes of salvation , we must by earnest and frequent Prayer implore Gods Grace , which only doth inable us , and his holy Spirit , who is the Worker of all knowledge , grace , and comfort within us , whom the Father hath promised to give , and also whatsoever we ask in the name of his Son Jesus Christ . 36. All things requisite for us to ask or receive are briefly comprehended in the Lords prayer , which teacheth us to direct our petitions to God only , for spiritual and temporal blessings , fixing our minds on his Fatherly goodness and power , and before all , and in all seeking his glory . 37. With prayers to be made in publique and private , for our selves , and all men , we must joyne an humble Confession , and acknowledgment of our sins , proceeding from a contrite and penitent heart : and also constant Praises , and joyful Thanksgiving unto God for his abundant mercies , comforts , and benefits to us , and all others . 38. The spiritual Sacrifices of prayer and praise , with all other Worship and service due unto God , we must from a pure heart , offer up unto Him by Iesus Christ our only Mediator , and high Priest , by whose strength we performe them , through whose merits , and intercession they are accepted , and shall through his mercy and promise be graciously rewarded . 39. All must earnestly strive and indevour both to continue , and to grow and increase in faith and holiness 1. By attending to Gods Word . 2. By the exercise of love and good Works . 3. By a right use of the Sacraments . 4. By prayer . 5. Confession , and 6. Thanksgiving : all which are parts of Gods service , and meanes of salvation , by which God hath appointed , and decreed to bring his people to everlasting glory . 40. They who carefully use these holy meanes are Christs peculiar people , beloved and chosen of God , called to grace and glory , Iustified through Christs obedience , Sanctified and led by his Spirit , Sons of God , and heires of a kingdome , in which they shall both in body , and soul , be eternally blessed and Glorified . 1 Pet. 5. 10 , 11. The God of all grace who hath called us unto his eternal glory by Iesus Christ , after you have suffered a while make you perfect , stablish , strengthen , setle you . To him be Glory and Dominion for ever . Amen . The Epitome , and Contents of this Summe , very fit and easie to be remembred . THe only way to eternall happiness is taught in the Scriptures , which shew unto us , 1. The Nature and works of God . 2. The Misery of man by sin ; 3. Our Redemption and deliverance by Iesus Christ , of which we are made partakers by Faith , ioyned with Repentance , and holiness of life . 4. Our Duty , to believe in Jesus Christ . To shew our faith by obedience to Gods Commandments . To use the Sacraments , and constant Prayer . To confess , and forsake our sins . Continually to give thanks , and praise unto God : which are the Meanes of Grace , leading Gods people to eternal Glory . 2 Tim. 1. 13. Hold fast the forme of sound words , which thou hast heard of me , in faith and love which is in Christ Iesus . The Chief Articles of Christian Belief , contained in the Scriptures , and generally received by the Ancient & modern Churches of God , as doth appear by their joynt Confessions . I Believe in God the Father Almighty , Maker of Heaven and earth . And in Iesus Christ his only Son our Lord , which was conceived by the Holy Ghost , born of the Virgin Mary ; suffered under Pontius Pilate ; was Crucified , dead , and buried ; he descended into Hell ; The third day he rose again from the dead : he ascended into Heaven , and sitteth on the Right hand of God the Father Almighty ; from thence he shall come to Judge the quick and the dead . I believe in the Holy Ghost : the holy Catholike Church : the Communion of Saints : the forgivenesse of sins : the Resurrection of the Body , and the Life everlasting . The Ten Commandements . GOD spake all these words , saying , I am the Lord thy God which have brought thee out of the Land of Egypt , out of the house of bondage . Thou shalt have no other Gods before me . Thou shalt not make unto thee any graven Image , nor the likeness of any thing that is in Heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquities of the Fathers upon the children , unto the third and fourth generation of them that hate me : and shewing mercy unto thousands of them that love me , and keep my Commandments . 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 Remember the Sabbath day to keep it holy : six dayes shalt thou labour , and do all thy work : but the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant nor thy maid servant , nor thy cattel , nor thy stranger that is within thy gates : For in six dayes the Lord made heaven , and earth , the sea , and all that in them is , and rested the seventh day : wherefore the Lord blessed the Sabbath day , & hallowed it . Honour thy Father , and thy Mother : that thy dayes may be long upon the land which the Lord thy God giveth thee . Thou shalt not kill . Thou shalt not commit adultery . Thou shalt not steal . Thou shalt not bear false witness against thy neighbour . Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his oxe nor his ass , nor any thing that is thy neighbours . The Lords Prayer . OVR Father which art in heaven , Hallowed be thy Name . Thy Kingdome come : Thy will be done in earth , as it is in Heaven : Give us this day our daily bread : and forgive us our trespasses , as we forgive them that trespasse against us : And lead us not into temptation , but deliver us from Evil ; For thine is the Kingdom , the Power , and the Glory , for ever and ever , Amen . This Summe may easily be reduced to the usual Form of Gatechismes by Questions & Answers ; to which end that it may also serve , I have here distinctly set down the most materiall Questions , to which the Propositions in the Summe , being equal in number , are direct Answers , and may be readily applied . Question   Answer . 1 Which is the Way to eternal happiness . ? Prop. 1 * 2 What is the Word of God ? Prop. 2. 3 What doe the Scriptures chiefly declare ? Prop. 3. 4 What is the Nature of God ? Prop. 4. 5 Who is the True God ? Prop. 5. 6 Which are the chief Works of God ? Prop. 6. 7 What was Mans first state ? Prop. 7. 8 How did Man loose his first happiness ? Prop. 8. 9 What is the Misery of Man ? Prop. 9. 10 What is Sin , and the punishment due unto it ? Prop. 10 11 How are we freed from sin , and all misery ? Prop. 11 12 What was Gods Covenant ? Prop. 12 13 What is the Office of Christ ? Prop. 13 14 What Benefits hath Christ obteined for us ? Prop. 14 15 How are we made partakers of Christs Benefits ? Prop. 15 16 What is it to Believe in Christ ? Prop. 16 17 How ought we to receive Christ ? Prop. 17 18 What is inseparably joyned with saving Faith ? Prop. 18 19 What is Repentance ? Prop. 19 20 What is Christian Obedience ? Prop. 20 21 How may we attain to Faith , and all other Graces ? Prop. 21 22 Which are the principal meanes to Work Faith , & other Graces ? Prop. 22 23 Which are the chief points of Christian belief ? Prop. 23 24 What is the rule of Mans duty , and practice ? Prop. 24 25 What doth Gods Law command , and forbid ? Prop. 25 26 What is the End , and summe of the Law ? Prop. 26 27 Why were the Sacraments ordeined ? Prop. 27 28 What is the Church to which alone the Sacraments do belong ? Prop. 28 29 What are Sacraments ? Prop. 29 30 What Benefit have we by Baptisme ? Prop. 30 31 What is further confirmed unto us , and required of us in Baptisme ? Prop. 31 32 What is the End , and Benefit of the Lords Supper ? Prop. 32 33 Who are fit Receivers of the Lords Supper ? Prop. 33 34 What is the Work , and Office of Ministers ? Prop. 34 35 What is the Use , and efficacie of prayer ? Prop. 35 36 What is the best Rule , and Forme of Christian Prayer ? Prop. 36 37 What is to be joyned with Prayer ? Prop. 37 38 What maketh our prayers , and all other Duties acceptable to God ? Prop. 38 39 How may we continue , & increase in Grace ? Prop. 39 40 Who are Gods Elect , and Heires of of Salvation ? Prop. 40 2 Tim. 2. 23. Foolish and unlearned Questions avoid , knowing that they do gender strifes . Some special places of Scripture expressing the whole Duty of man . So Worship I the God of my Fathers , believing all things which are written in the Law , and the Prophets . And have hope towards God , that there shall be a resurrection of the dead , both of the just and the un just . And herein do I exercise my selfe , to have alwaies a conscience void of offence , towards God , and towards men . The grace of God that bringeth Salvation hath appeared to all men ; Teaching us that denying ungodliness , and worldly lusts , we should live soberly , righteously , and godly in this present world ; looking for that blessed hope ▪ & the glorious appearing of the great God , and our Saviour Iesus Christ , who gave himself for us , that he might redeem us from all iniquity , and purify unto himself a peculiar people , zealous of good works . Ye beloved building up your selves on your most holy faith , praying in the holy ghost , keepe your selves in the love of God , looking for the mercy of our Lord Jesus Christ unto eternal life . He hath shewed thee O man what is good , and what doth the Lord require of thee , but to do justly , and to love mercy , and to Walk humbly with thy God Trust in the Lord , and do good , so shalt thou dwell in the land . Hold faith , and a good conscience , which some having put away , concerning faith have made shipwrack . This is a faithful saying , and these things I will that thou affirm constantly , that they which have believed in God , may be carefull to maintein good works : these things are good and profitable unto men . Let ours also learn to maintein good works for necessary uses , that they be not unfruitfull . Add Colos. 1. 9. 10 , 11 , 12. Deut. 10. 12 , 13. &c. Let us heare the CONCLUSION of the whole matter , fear God and keep his Commandments : for this is the whole Duty of man . For God shall bring every work into judgment , with every secret thing whether it be good , or whether it be evil . Io. 13. 17. If you know these things , happy are ye if ye do them . Notes, typically marginal, from the original text Notes for div A41968e-510 Eph 4. 12. * Arch-Bp. of Armagh in a Sermon before K. Iames . 1624. Matth. 18. 10. Notes for div A41968e-1740 John 17. 3. Acts 4. 12. Mat. 16. 15 , 16. Joh. 12. 26. 1 Chr. 28. 9. 1 Sam. 2. 30. Deut. 10. 12. 2 Tim. 3 : 15. Is. 8. 20. Acts 24. 14. Rom. 16. 26. The Scriptures . Eph. 2. 20. 1 Pet. 1. 25. Rom. 3. 2. Heb. 5. 12. Eph. 3. 5. 2 Tim. 3. 16. Mat. 22. 20 , Luk. 16. 29 , 31. 2 Pet. 1. 19 , 21 : Deut. 31. 11 , 1● . Psa. 145. 3 , 5 , 6 , 11 , 12 , Gal. 3. 22 Rom. 3. 9 , 10 , 19 , &c. 1 Thes. 5. 9 , 10. 1 Cor. 15. 3 , ● . Acts 5. 31. Eph ▪ 1. 7. 1 Cor. 1. 30 , 31. Lu. 1. 74 , 75 , 77. Psa. 107. 1 , 2. Gods nature . Joh. 4. 24. 1 Tim. 1. 17. Mal. 3. 6. Jam. 1. 17. 1 Joh. 1. 5. Rev. 4. 8. Exod. 34. 6 , 7. Psal. 145. 3 , 8 , 17. Psal. 147. 5. Job 11. 7. Acts 17. 24 , 25. Joh. 17. 3. 1 Cor. 8. 5 , 6. Heb. 1. 3. 5 , 6. 1 Joh. 5. 7. Ma● . 28. 19. Joh. 1. 14. 18. Joh. 15. 26. Gal. 4. 6. Joh. 10. 30. Phil. 2. 6. 1 Cor. 2. 10 , 11. Jo : 5. 23. 2 Cor. 13. 14. Rev. 5. 12 , 13. Gods chief works Exod. 3. 14. Acts 17. 24 , 25 , Gen. 1. 1. 31. Neh. 9. 6. Col. 1 , 16 , 17. Rom. 11. 36. Heb. 1. 3. Psal. 119. 91. Psal. 145. 13. 1 Chr. 29. 11. Dan. 4. 34 , 35. Prov. 15. 3. Joh. 5. 17. Mat. 10. 29 , 30. Mans first state . Eccl. 7. 29. Gen. 1. 27 , 28. Col. 3. 10. Eph. 4. 24. Pro. 16. 4. Rev. 4. 11. Mans misery . 1 Cor. 15. 45. 47 , 48. Jo. 3 : 6. Gen. 3. 17 , 23. Mal. 2. 10. Hos. 6. 7. marg. Ro. 5. 12 , 14. 19. Ro. 3. 9 , 19 , 23. Ro. 7. 17 , 20. Rom. 6. 23. Joh. 3. 3 , 5 , 6. Gen. 6. 11 , 12. Psal. 14. 1. Ephes. 4. 22. Psal. 51. 5. Ephes. 2. 3. Col. 1. 21. Sin . 1. Joh. 3. 4. Hab. 1. 13. Gal. 3. 10. Deut. 28. 15. Lev. 26. 14 , 15 , 16. &c. Rom. 6. 23. 2 Thes. 1. 9. Matth. 25. 41 , 46. Joh. 5. 29. Mans Redemption . 1. Cor. 15. 45 , 47 Gen. 3. 15. Gal. 3. 16. Heb. 2. 14 , 16. Heb. 10. 7 , 9 , 10 , 1 Pet. 2. 22 , 23 , 24. 1 Joh. 3. 5. Joh. 8. 29 , 46. Joh. 4. 34. & 15. 10. Phil. 2. 7 , 8. I●● 53. 4 , 5 , 6 , 9 , 10. 1 Pet. 3. 18. Gal. 3. 13. Rom. 5. 10 , 19. Jer. 31. 31 , 32. Heb. 8. 8 , 13. Gal. 3. 16 , 17. Lu. 1. 68 , 69 , 72 Gods Covenant . Tit. 3. 4 , 5 , 6 , 7. Isa : 42 ▪ 6 , 7. Dan. 9. 25 , 26. Joh. 1. 41. Rom. 11. 26. 27 Joh. 1. 29. 2 Tim. 1. 10. Heb. 9. 26 , 28. Rom. 3. 24. 25 , 26. Rom. 5. 17 , 18 , 21. 2 Cor. 5. 21. Rom. 6. 23. Christs Office . Rom. 1. 2 , 3. Isa. 9. 6. Acts 13. 23 , 33 , Acts 2. 36. 1 Pet. 1. 21 , 22. Joh. 1. 42. 46. Acts 10. 38 , 42 Act. 3. 22. Joh. 6. 14. 68. Heb. 5. 5 , 6. Rom. 5. 10 , 11. Rom. 8. 34. Lu. 1. 32 , 33. 1 Cor. 1. 5. Acts 5. 31 , 32. Eph. 4 , 7 , 8. Joh. 16. 33. 1 Cor. 15. 25 , 26 , 27 , 55. Heb. 7. 25. Mat. 1. 21. Christs Benefits . Rom. 9. 5. 1 Tim. 3. 16. Joh. 1. 1. 14. Luke 1. 35. Gal. 4. 4. 1 Cor. 2. 8. Heb. 5. 8 , 9. 1 Joh. 2. 2. Heb. 10. 12 , 14. Heb. 9. 12 , 26. 1 Pet. 1. 18 , 19. & 3. 18. Eph. 1. 5 , 7 , 14. Acts 13. 38 , 39. 2 Cor. 5. 21. Ro. 5. 19. Rom. 4. 5 , 6 , 24 , 25. Gal. 4. 5. Rom. 8. 9 , 15 , 17. Gal. 3. 14. Heb. 10. ●o , 19 , 20. Tit. 3. 6. Joh. 6. 51. 1 Thes. 5. 9 , 10. 2 Thes. 2. 14 1 Cor , 2. 12. Rom. 8. 32. Eph. 1. 13. & 2. 8 , 9. 1 Joh. 2. 25. Rom. 5. 15 , 17 , 23. Joh. 7. 37 , 38 , 39. Is. 55. 1 , 2. Heb. 3. 14. Col. 2. 10 , 12 , 1 Cor. 12. 6. Joh. 3. 16 , 18. & 5. 24. & 6. 47 , 54. Gal. 3. 8 , 9. 2 Pet. 1. 3 , 4. Rom. 8. 32. Joh. 11. 12. 1 Tim. 1. 15. Heb. 11. 13. Acts 4. 12. & 11. 23. Deut. 10. 20. Heb. 3. 6 , 14. Jude 20 , 21. Eph. 3. 12. Heb. 4. 15 , 16. & 7. 25 , 26. Psal. 25. 10. & 117. 2. 2. Chr. 16. 7 , 8. Isa. 26. 3 , 4. Acts 5. 31. Mat. 9. 6 , 4. Heb. 5 9. Jo. 10. 28 , & 17. 2. Eph , 1. 3. Obedience . Joh. 4. 42. 1 Cor. 1 , 2. & 8. 5 , 6. Gal. 2. 20. Heb. 10 ▪ 22 , 23 Rom. 4. 20 , 21 Tir. 1. 2. Acts 15. 11. Heb. 11. 13. Luke 6. 46. 2 Cor 9. 13. & 8. 5. & 10. 5 , Rom. 6. 16 , 17. Luke 9. 23. Mat. 11. 28 , 29. Acts 11. 17. 18 & 15. 9. Mar. 1. 15. Gal. 5. 6. & 6. 15. 1 Tim. 1. 19 ▪ Rom. 6. 22. Phil. 1. 11. Col. 1. 6 , 10. ●am. 2. 18. & 3. 13. Joh. 12. 26. Eph. 2. 10. Psal. 50. 23. Prov. 28. 18. Repentance . Jer. 31. 18. 19 Ezek. 18. 21 , 30 ▪ 32. Acts 3. 19. Rom. 12. 2. Jam 5. 19 , 20. Acts. 26. 18 , 20. ●oel 2. 12 , 13. Psal. 51. 13 , 17. Isa. 66. 2. 2. Cor. 7. 9 , 10. Acts 11. 23 , Ps. 119. 106 , 112. 1 Pet. 4. 1 , 2 , 3. Luke 1. 75. Holiness . 1 Thes. 4. 3. Rom. 7. 16 , 22 , 25. & 12 , 1 , 2. Luk. 1. 6. 1 Pet. 1. 14 , 15 ▪ & 4. 2. Phil. 1. 27. & 2. 5. Mat. 11. 2● . 1 Joh. 3. 3. Joh. 13. 13 , 15. Vse of means . Luke 13. 3 , 5. Joh. 3. 36 Heb. 11. 6. & 12. 14. Mat. 23. 33. Rom. 2. 3 , 4 , 5. 2 Thes 1. 9. Ma● . 6 33. 2 Tim. 2. 12. 2 Pet. 1. 5 , 10. Joh. 6. 35 , 37. & 7. 37 , 39. Eph. 4. 7. 8. Tit. 3. 5 , 6. 14. Act. 5. 31. 1 Cor. 12. 9 , 11. Rom. 5. 5. Gods Word . Luke 11. 32. Rom. 10. 14 , 17 1 Cor. 3. 5 , 2 Cor. 5. 19. 20 Eph. 4. 11. 12 , 13 Psal. 19. 7 , 8 , 11 Ps. 119. 105 , 130 Joh. 17. 17. 1 Pet. 1. 23. Jam. 1. 18. Rom. 15. 4. 2 Tim. 3. 16 , 17 ▪ The Creed . 1 Cor. 15 , 1. 3. Col. 2. 6 , 7. Jude 3. 1 Cor. 14. 33 , 36. & 11. 16. 1 Tim. 3. 15. Mat. 28. 19. Phil. 2. 6 , 7 , 8 , 9. Heb. 2 , 9. Acts 26. 18. Joh. 3. 16. Rom. 10. 9 , 10. The ten Commandements . Exod. 20. 1 , &c Deut , 4. 13. Exo. 34. 27 , 28. Josh. 24. 14. Deut. 5. 32 , 33. Luke 17. 10. Jam. 2. 10. 11 , 1 Chro. 28. 9. Deut. 11. 13 , 16 , 18. Prov. 4. 23 , &c. Mat. 5. 22 , 28 , Rom. 7. 7. 1 Tim. 5. 14. 1 Thes. 5. 22 , 23 2 Cor. 7. 1. & 10. 5. 2 Thes. 2. 17. 1 Cor. 10. 31. 1 Cor. 6. 19 , 20. 1 Tim. 1. 5. Rom. 13. 8 , 10. Mat. 22 37. Deut. 6. 5. Lev. 19. 18 , Mat. 7. 12. The Sacraments Mat. 3. 11. Gal. 3. 27 , 28. Eph. 5. 25 , 26 : 1 Cor. 12. 12 , 13 & 10. 16 , 17. & 6. 17. Acts 2. 41. 47 ▪ Joh. 8. 24. Eph. 2. 12 , 19 ▪ Mat. 28. 19 , & 26. 26 , 27. 1 Cor. 10. 1 , 2. The Church . Heb. 12. 22 , 23. Psal. 40. 9 , 10. 1 Cor : 1. 2. Joh. 15. 1 , 2 &c. Col. 1. 18. Eph. 4. 15 , 16. & 5. 30. 1 Cor. 12. 13. Eph. 2. 21. Col. 2. 19. Joh. 5. 21. Eph. 4. ● , 5. Acts 2. 42. 1 Cor. 11. 16. & 7. 17. Rom. 4. 11. 1 Cor. 10. 16 , 17. & 11. 25 , 26 Mar. 16. 16. Gal. 3. 1 , 27. 1 Cor. 12. 12 , 13. Mat. 28. 19 , 20 , Rom. 6. 3 , 4. Heb. 10. 23. Baptisme . Tit. 3. 5 , 6. Mar. 28. 19. Eph. 5. 26. 1 Pet. 3. 21. Heb. 6. 4 , 6. & 10. 26 , 29. Acts 8. 13 , 21 , 22 , 37. Joh. 3. 5. 6. Rom. 6. 5. Rev. 1. 5. Acts 22. 16. Eph. 4. 30. Rom. 6. 4. Heb. 10. 22 , 23 , 24. Mat. 28. 19 , 20 , 1 Cor. 1. 13. Acts 1● . 4 , 5. Gen. 17. 7. 10 , 11 Exod. 12. 48. Col. 2. 11 , 12. Acts 2. 38 , 39. 1 Cor. 7. 14. Rom. 4. 11. Rom. 6. 3 , 4 &c. 1 Pet. 3. 21. Gal. 5. 3. Rom. 8. 13. Eph 4. 22. 24. Col. 3. 1 , 5 , 9. Luke 9. 23. Tit. 2. 12. 2 Cor. 4. 2 ▪ Gal. 3. 27. Rom. 13. 4. Phil. 3. 10. 2 Tim. 2 11 , 12. 1 Joh. 2. 6. The Lords Supper 1 Cor. 11. 24 &c. & ch. 5. 7. 1 Cor. 10. 16 , 17 Mat 26. 26 , 28. Joh. 9. 27. 35 , 54 , 55 , 56 , 57. 1 Cor. 10. 4 , 5. Joh. 6. 47. 1 Cor. 10. 17 , 21 & 11. 26 , 28. 1 Cor. 5. 7 , 8. 2 Cor. 13. 5. 1 Cor. 11. 27 , 29 30. Acts 2 , 42 , 46 , 1 Cor. 11. 24 , 25 , 26 , Jo. 6. 35. 56. 57 1 Cor. 12 ▪ 13. Ministers . Eph. 4. 11 , 12. 2 Cor. 5. 19 , 20. 1 Cor. 4. 1 ▪ 2. Ti● . 1. 7. Mat●h . 28. 18 , 19 , 20. 1 Cor. 10 , 16 , & 11. 23. Deut. 10. 8. Num. 6 , 23 , 27. Luk. 24. 47 , 48 Mat. 8. 15 , 16 , 17 , 18. & 16. 19. Joh. 20. 23. 1 Cor. 5. 4 , 5 , 11 , 13. 2 Tim. 4. 2 , 3. Iam. 5. 14 , 15. Acts 20. 17 , to 31. 1 Pet. 5. 2 , 3. Heb. 13. 7 , 17 , 24. 1 Thes 5. 12 , 13. 1 Tim. 5. 17. Luk. 10. 16. Gal. 6. 6. 1 Cor. 16 ▪ 16. Prayer . Luke 17. 5 : Psal. 119. 5. Jam. 1. 5. Act. 2. 42. Luke 18. 1 , 7. 1 Cor. 12. 3 , 8 , 11 & 15. 10. Joh. 16. 13. & 14. 16 , 26. Luke 11. 13. Eph. 1. 13. Joh. 14. 13. 14. & 16. 26. The Lords prayer . Match . 6. 9. Luke 11. 2. Psal. 65. 2. Rom. 10. 14. Phil. 4. 6. Luke 11. 13. Eph. 3. 20. 1 Cor. 10 31. Confession . 1 Tim. 2. 1 , 8. Mat. 6. 5. Psal. 32. 5 , 6. Prov. 28. 13. Psal. 38. 18. & 51. 4 , 5 , 17 : Dan. 9. 4 , 5. Thanksgiving . Col. 4. 2. 1 Thes. 5. 17 , 18. Phil. 4. 6. Psalm . 145. 9. & 107. 21 , 22. The only Mediator . Heb. 13. 15. 2 Tim. 2. 22. 1 Tim. 1. 5. Col. 3. 17. 1 Tim. 2. 5. Heb. 4. 14 , 15. 16 & 9. 15. & 7 25 , 26. & 13. 21 1 Joh. 2. 2. Phil. 4. 13. ●o . 15. 5. 1 Pet. 2. 5. Eph. 1. 6. Col. 3. 24. Ps. 62. 12. Mat. 25. 35 Perseverance and growth . 2 Pet. 3. 18. 1 Cor. 15. 58. 1 Thes. 4. 1. 1 Pe●. 2. 2. 1 Tim 4. 7 , 15. Acts 2. 41 , 42. & 24. 16. Phil. 4. 6. 8. 1 John 1. 9. Lev. 26. 40 , 41. Jam. 5. 16. 2 Pet. 1. 3 , 10 , 11 Eph. 2. 8 , 10. Gods Elect. Ti. 2. 12 , 13 , 14 2 Thes. 2. 13. 14 1 Pet. 2. 9. 2 Pet. 1. 3. Psal. 84 , 11. 1 Thes. 2 , 12. Rom. 5. 19. 1 Cor. 6. 11. Rom. 8. 14. 17. Gal. 5. 18 , Jam. 2. 5 , Phil. 3. 21. Mat. 25 ▪ 34. Heb. 12 , 22. 23. 1 Table . 2 Table ▪ * [ That is , the Proposition noted in the Summe by the figure 1. is an answer to this Question . So understand the rest . ] Acts 24. 14 , 15 , 16. Tit. 2. 1● . 12 , 13 , 14. Jude 20. 21. Mic. 6. 8. Psa. 37. 3. 1 Tim. 1. 19. Tit. 3. 8. 14. Eccles 12. 13 , 14. 
A20191	----	A pastime for parents: or A recreation to passe away the time; contayning the most principall grounds of Christian religion. By Arthur Dent preacher of the word of God at South-Shoobery in Essex. Dent, Arthur, d. 1607. 1606 Approx. 116 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A20191 STC 6622 ESTC S116342 99851559 99851559 16838 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20191) Transcribed from: (Early English Books Online ; image set 16838) Images scanned from microfilm: (Early English books, 1475-1640 ; 418:15, 1659:01) A pastime for parents: or A recreation to passe away the time; contayning the most principall grounds of Christian religion. By Arthur Dent preacher of the word of God at South-Shoobery in Essex. Dent, Arthur, d. 1607. [112] p. Printed by T. E[ast] for Thomas Man, London : 1606. Printer's name from STC. Signatures: A-G. Identified as STC 6623a on UMI microfilm reel 1659. Reproduction of the original in the British Library. Appears at reels 418 and 1659 (both British Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A PASTIME for Parents : OR A recreation , to passe away the time ; contayning the most principall grounds of Christian Religion . By Arthur Dent preacher of the word of God at South-Shoobery in Essex . LONDON , Printed by T. E. for Thomas Man. 1606. A PASTIME for Parents to bee vsed with their children for recreation , to passe away the time ; containing the most principall grounds of Christian religion . Father . VVHat is God ? Child . An infinite perfection , whose being is of himselfe . Father . Where is God ? Child . Alwaies euery where , as the aire . Father . Whether is the Godhead a thing onely imaginarie or no ? Child . The Godhead is not a thing which onely may bée conceiued in thought , but indéed is a most pure and infinite selfebeing . Father . How then doe you conceiue of the essence , and being of the Godhead ? Child . That the substance or essence of the dietie is of all things most simple and single , and is neither diuided , multiplyed , nor compact of any elementarie qualitie . Father . Expresse your minde morefully . Child . This I meane , that the diuine nature is one , simple , vniforme , immateriall , impassible , immutable , illocall , eternall , omnipotent , omniscient , infinite , void of al mixture , cōposition , combinatiō , diuision , or dissimilitude . Father . Which be the proper and essentiall attributes of God ? Child . The proper attributes of God are vbiquitie , eternitie , vnitie , simplicitie , omnipotency : for these do spring from his essence and forme , as naturally , necessarily and directly , as the beames , light , & heat , issue from the Sunne , as the streames from a fountaine of water . Father . Can these essentiall attributes of God increase , or decrease ? Child . Nothing that is in GOD can bée augmented , or diminished , or anie way altered : For as hée is once at any time , so is hée alwaies at all times . Father . What may we learne out of this ? Child . To feare and tremble so often as wée thinke or speake of this infinite Maiestie . Father . What are we especially to consider in God for our comfort and instruction ? Child . His wisedome , prouidence , iustice , and mercie . Father . Are not all these in God as accidents , or accidentall qualities ? Child . No : For there are no accidents , or accidentall qualities in God , that is nothing seperable or mutable : but all these are in God as essentiall , and inseperable properties , or if you will of the very essence of God. Father . Are not these forenamed qualities of wisedome , prouidence , iustice , and mercie , accidentall , and seperable both in men and Angels ? Child . Yes verely : for they are no part of their nature or essence , nor yet essentiall properties : for they may bée remooued , and seperated from their subiects . Father . You said before that God is alwaies euery where , that is , in all places at once : but how can that bee , sith the opinion is , that God is onely in heauen ? Child . God as touching his essence is no more in heauen then in this inferior world : but he is said to be in heauen , because his glory and maiestie doth there most clearely shine out . Father . Sith God is in all places at once : tell me also whether he doth know all things at once . Child . God doth know all mens thoughts , words , and déeds at once , all that euer haue béene , are and shall be . For there is nothing past , or to come with God , but all things are alwayes present : and it is as easie a matter for God to comprehend all things past , present , and to come at once , as it is for vs to tell , one , two , thrée . Father . Is it not daungerous then to haue any base thoughts of God , or carnally or basely to imagine that God is like a man , or any other creature ? Child . Yes assuredly : For it is high treason to haue any such thoughts or vile conceits of God : for God is like no thing : as the Prophet saith , to whom will ye liken God ? Father . Is not the sinne of the Papists verie great , which make Images and similitudes of God , and set them vp in their Churches to breed carnall thoughts , and imaginations of God in the hearts of the people ? Child . It is a very high degrée of blasphemie : for the Prophet saith , What similitude will you set vp vnto him ? and another Prophet saith : that the Image is a teacher of lies . Father . What shall we say then to our common swearers which daily blaspheme this great maiesty of God , and take his most holy and sacred name in vaine for euery trifle ? Child . They shall one day know and féele to their euerlasting woe , what it is to blaspheme such an infinite maiestie . Father . What vse are the people of God to make of all this ? Child . This , to haue so great a maiestie alwayes in singular admiration and reuerence . And the rather , because in these corrupt times men grow so fast towards atheisme and prophainnesse , that there is no more any common deuotion amongest them , or any Reuerence of a Godhead . Father . What yet further doe you consider in God ? Child . That he is one in substance , thrée in persons . I meane that in this most simple and single essence the three seuerall persons doe subsist . Father . Doe you meane that the Godhead is distinguished , or diuided , into three persons ? Child . No , for the essence of the Godhead is so simple , and single as I said , that it can neither bée distinguished , deuided , or multiplyed , no not when the Sonne is sayd to bée GOD of God. Father . Are not the persons in the Godhead distinguished ? Child . Yes , the persons are distinguished each from other by their proper , and incommunicable proprieties , that is , their diuers manner of being which they haue in the Godhead . As the Father by creation , the Sonne by redemption , the holy Ghost by sanctification . Father . Expresse your meaning yet more fully . Child . My meaning is this , that although the substance of the deity being most simple and single cannot be deuided , or distinguished , nor the same essence seperated : yet I say the persons are so distinguished in office not in essēce as the one of them cannot possibly be the other . Father . What call you the persons in the trinitie ? Child . I call a person a subsistence in the essence of God , which hauing relation to others is distinguished by his incommunicable propriety . Father . Is not euery person the whole and the same substance of the deitie ? Child . Yes , for euery person is by himselfe God. Father . Are there not then three Gods ? Child . No , for the Scripture teacheth plainely that there is but one God and thrée persons . As 1. Iohn . saith , there are thrée which beare record in heauen , the father , the word , and the holy Ghost , and these thrée are one , that is one in substance , and thrée in persons , and there bée many other places of scriptures which proue the distinction of the persons . As where it is sayd , goe , and teach all nations baptising them in the name of the Father , the Sonne , and the holy Ghost . And againe in the third chapter of the Gospel of Saint Mathew . ve . 16. 17. Where first mention is made of a voice from heauen which was the voice of the Father . Where the first person in trinitie is pointed vnto . Then it is sayd , this is my beloued sonne . There the second person is at . Thirdly it is sayd , that the spirit of God descended , and lighted vpon him like a done . Which plainlie noteth out the third person which is the holy Ghost , and thus you see , how y e scriptures doe auouch a plaine distinction of persons , as wee say a trinitie in vnitie , & a vnitie in trinitie . Father . Yet I cannot by any reason discerne but if euery person be God then there must needs be three Gods. Child . We must not in this case consult with reason , but simply beléeue the Scriptures though wee cannot comprehend by humane reason the manner or rather mistery of this matter . For it far excéedeth all humane reach and capacitie . Father . Is not one person in trinitie greater then an other , as the Father greater then the Sonne , and the Sonne greater then the holy Ghost ? Child . No , for the persons be coequall , coeternall , and coessentiall . Father . How vnderstand you that worde coessentiall , which the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Child . The persons in trinitie are called coessentiall , not because they are only of like essence , as wée sée the particulars of the same kind to be in naturall things , as in thrée apples growing together in one , and such like : but because they are indéede one and the selfe same simple essence ; Therefore the persons of the deitie cannot without blasphemie be said to be onely coherent together in substance , or onely of like substance . Father . Is it not necessarie that Christians should be well grounded in the knowledge of this vnitie of the Godhead , and the distinction of the persons ? Child . Yes verely . For many errours , and heresies haue growen in the world about these points . Father . Doe you not beleeue that the euerlasting God hath made heauen , and earth and the sea , & all things in them contained ? Child . Yes , they are all the works of his hands . Father . How did he make them ? Child . By his word . As it is written . Through faith wée vnderstand that the world was ordained by the word of God. Father . Whereof did hee make the world , and all things in it ? Child . Of nothing ▪ As it is written . The thinges which wée sée , are not made of things which did appeare . Father . To what end did God create heauen and earth ? Child . To set forth his glorie . Father . Hath not God as greate a care for the conseruation of the world , and all particular creatures in it , as euer he had to create them ? Child . Gods care is no lesse for the conseruation of the creature then first it was for the creation . For as in great wisedome he made them all ; So in as great wisedome hée doth preserue thē al He is not as a carpenter which hauing built a house , afterward taketh no more care of it . Father . Do you not thinke that God also created the Angels ? Child . Yes , they also are the workes of his fingers . Father . When did he create them ? Child . In the beginning when he made all other creatures . Father . In which of the sixe dayes were the Angels created ? Child . That is a curious question , and I can giue you no certaine answere vnto it : but it is most likely , and probable that it was in the sixt and last day when man was created after Gods owne image . For the Angels carry the greatest Image of God in them . Father . What is an Angell ? Child . An inuisible spirit . Father . Our Lord Iesus saith that God is a spirit : What difference then make you betwixt God and an Angell ? Child . The difference is excéeding great . For God is an infinite spirit , the Angels are but finite . GOD is the creator : the Angels be but creatures , and although they bée very glorious creatures : yet God doth infinitly excéede them in glory . Father . Do not the Angels of all other creatures come nearest vnto the nature of GOD , and furthest excell the nature of man ? Child . The angelicall nature doth exist as a meane betwixt God & mā , although far nearer the lower , then the vpper extreame . Participating somewhat of each nature , hauing had a béeginning as man : and yet being immortall with God , consisting of matter and forme as doth a man : yet voyde of all mixture as God. Subsisting in some matter subiect as a man : yet being incorporeall as God. Ignorant of some things as a man : yet of wonderfull capacitie and knowledge as God , and in a word being euery way finit as a man : yet perfect in all respects as God. Father . As you haue shewed me the proper attributes of God so also shew the proper attributes of the Angels , that so wee may more clearely discerne their glorious nature ? Child . The Angels haue essentiall attributes proportionable though not comparable to those in God. For Gods absolute vbiquitie , they haue successiue vbiquity , for the eternity of God they haue immortalitie , for his most simple nature , they haue a most thin & subtile essence , for his omnipotency they haue great power and might . Father . How proue you that the Angels haue so great power and might ? Child . Out of the Psalme . Where it is said Praise the Lord ye his Angels which excell in strength . And againe out of the Booke of the Kings . Where wée read that one Angell in one night did destroy the whole army of Synacherib Kinge of Assiria . being an hundred fourescore and fiue thousand . Father . What thinke you of the agilitie and swiftnesse of Angels ? Child . I thinke by reason of their agile and thinne substance being far more subtile and thin then the ayre it selfe , that they glide thorow the ayre with vnconcernable swiftnesse , and can bée any where in a moment as God is alwayes euery where . Father . What is your reason ? Child . My reason is this , we sée by daily experience that the sun being a visible body doth fetch the whole compas of the heauens in foure & twenty houres and it is well knowne to all y e learned that the circle or circumference of the sun doth by many degrées excéede the circle or globe of y e whole earth , néeds therefore must the Sunne bée caried in an vnspeakeable swift motion farre passing the musket shotte for else how could it goe through his whole spheare in 24. houres as we sée it doth , then consequently it followeth that the motion of Angels must néedes bée much swifter then that of the Sunne , because they are of a more thin , agile , aiery , and inuisible nature . Father . Can an Angell be in many places at once ? Child . No but in a minute of time they can be any where as I said before . Father . What say you to the knowledge and vnderstanding of Angels ? Child . I say that it is excéeding great in all things , far passing all knowledge of men though neuer so learned & skilful . Father . Doe the Angels know all things ? Child . No , they are ignorant of some things , as of mēs particular thoughts of some things to come , of the last day and of the essence of God. Father . What reason can you yeelde that Angels know not the essence of God ? Child . This ; the essence of God is infinit therefore no Angell can know it or comprehend it . For that which is finit cannot cōprehend that which is infinit : but the Angels are finite ; therefore they cannot comprehend y e essence of God being infinit , for the essence of God is verely knowen to himselfe : he knoweth his owne essence , and therefore hée is infinit . For whatsoeuer knoweth & comprehendeth that which is infinit , must néeds it selfe be infinit . Father . Where be the holy and elect Angels of God ? Child . Then bée both in heauen , earth and the aire . And wheresoeuer any people of God bée , there be they also . Father . What is the speciall office of the good Angels ? Child . To preserue the children of God , to gard them , to minister vnto them , and to kéepe them in all their wayes . Father . What is the reason that the Angels are discribed with six wings a peece in the Scriptures ? Child . They haue two winges to couer their face , because they are not able to indure the brightnesse of Gods glory : they haue two wings to couer their féet , because man is not able to abide the brightnes y t is in them ; they haue two to fly withal , to signifie their readines & prompt obedience to all the commandements of God. Father . What vse are wee to make of all this that God is so infinite in himselfe , and so glorious in all his creatures , specially in the Angels , Sunne , Moone and Starres , &c. Child . We are not onely to feare , dread and reuerence so great a maiestie : but also to loue him , worshippe him and obey him with all our hearts , with all our spirit , and with all our strength , and with all our thoughts . Father . Did not the blessed Angels fall from that excellent estate wherein they were first created ? Child . Many of them fell from their first estate & became diuels as appeareth in the Scriptures . Father . What was the cause or chiefe motiue of the fall ? Child . They fell of themselues , that is to say , through their owne motion , will & disposition without any instigation of any other or any former motiue whatsoeuer , which thing caused God to cast them downe without all hope of recouery : but man falling by the first motiue , and by instigation of others hath left vnto him an assured hope of recouery . Father . Is not the number of the Angels that fell from their first estate , and became diuels , very great ? Child . Yes excéeding great : for the diuell being demanded by our Lord Iesus what was his name , answered , My name is Legion : for saith hée , wée are many , which plainely prooueth that there be many diuels . Father . What doe you call a Legion ? Child . A Legion according to the account of the Romans was sixe thousand footmen : Our Lord Iesus said to Peter : Put vp thy sword , for doest thou not thinke that I can now pray to my father , and he will giue me more then twelue Legions of Angels ? So then it appeareth by the scriptures that there bée very many both good Angels and bad . Father . If there bee so many diuels , why doth the Scripture speake of the diuell in the singular number as if there were but one ? Child . There bée multitudes of infernall Spirits , but yet they doe so ioyne together in one , that they bée called the diuell in the singuler number , because there is a kingdome of them , and a vnited societie vnder one head , prince or principall diuell : and they doe all ioyne to vphold their societie , and kingdome , as Christ teacheth . Father . Did the diuels by their fall loose that great power and strength which they had by nature and creation ? Child . No : They doe still retaine their first power and strength , as experiance teacheth : and the Scriptures doe call as well the Diuels , as the good angels , principalities & powers . Father . Haue the diuels by their fall lost that great wisedome and vnderstanding which they had in their first estate ? Child . No : But they haue corrupted , and depraued it , and turned it from wisedome into déepe craft and subtiltie : the like may be sayd for their swiftnesse and agilitie . Father . Where are the diuels , what place do they keepe in ? Child . Their principall aboad is in the ayre , through the which they glide too and fro with vnspeakable swiftnesse : and therefore the Apostle calleth the diuell the Prince of the ayre , and the diuels are said to be in y e high places . Father . The common opinion is that the diuels be shut vp in hell , as it were in a dungeon of darknesse , and that they neuer come out except they be forced , and raised vp by coniurers . Child . That is an ignorant , false and fantasticate opinion quite contrary to the Scriptures , which teach that the diuels are in places héere below . Father . Is it not a true and warrantable speech to say that the diuels are in hell ? Child . Yes : If you take hell metaphorically for the torments they are in , and not for any circumscript place : for it may be very probably coniectured that the aboad of the diuels is in the ayre , and not in any other circumscript place as yet : but after the great iudgement they shall goe to their owne place , euen that depth or gulfe mentioned , Luke . 8. vers . 3. which they doe quake and tremble to thinke off as appeareth in the Gospell . Father . What is the estate and condition of diuels in the meane time ? Child . In the meane time they are in chaines of darknesse as Saint Peter saith , that is , in a most miserable condition of life , full of terrible horrour , euen as grieuous malefactours hauing receiued the sentence of death are yet for a time retained in a stinking prison , vntill they bée drawen out to their full and last execution : for S. Iude saith expresly that they are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day . Father . Hauing thus farre spoken of God , and of the Angels and their fall : Let vs now proceed to speake of man , and first of all tell me , In what estate man was first created ? Child . In a most pure and excellent estate frée from sinne and corruption , being made after the very image of God in respect of knowledge , wisedome , and righteousnesse , hauing fréedome of will , and Lordship ouer the earth . Father . How then fell he from this so glorious and perfect estate ? Child . The woman being beguiled by the suggestion of Sathan in the likenesse of a serpent , did entise Adam her husband to eate of the forbidden fruit in the middest of the garden , and so presently , both lost all their former excellency , and also wrapped themselues , and their whole posterity in perpetuall thraldome and misery : and thus sinne first entred into the world , and together with sin came death and the curse of God vpon all mankind . Father . Now since the fall of Adam wherein doth our misery especially consist ? Child . In this ; that wée are wholly corrupted both in reason , vnderstanding , will , and affections , which is the very cause why we are so proone to euill , and so vntoward to all goodnesse . Father . Doth God hate vs for this our naturall corruption ? Child . As an Adder , or a Toad is hated of man , not so much for the euill it hath done , as for the poyson that is in it : and the hurt which it cannot but doe : so God hateth vs , not onely for the euill wée doe , but for the euill which wée cannot but doe , that is , for our poysoned nature which is borne and bred with vs. Father . Then you holde that our actuall transgressions doe not first make vs euill . Child . I hold so indéed : For as the hurt which a venemous serpent doth , maketh her not a serpent , but because shée is a serpent , shée poysoneth and hurteth : so our euill déedes doe not first make vs euill , but because wée are of nature euill , therefore wée thinke and doe euill . Father . Doe you thinke that this originall contagion is wholly in euery particular man : or that one man hath one part of it , and another man another : and so part it among them , part , and part like ? Child . I thinke thus , that as euery man receiued from Adam the whole nature of man : so also hée receiued the whole corruption , and is cloathed with it as a beast with a skinne , his whole nature both bodie & soule being oppressed with it as a most infectious leprosie : and therefore euery man hath in him from his parents the séede of all sinne , which is a naturall disposition , & pronenesse to commit any sinne whatsoeuer . For the spawne of all the horrible sinnes that are practised in the world are in that man which is thought to bée best disposed by nature . Father . But experience teacheth that some euen by nature are more ciuill , gentle , and tractable then others . Child . This commeth to passe , not because some men are by nature lesse wicked then others : but béecause God by his prouidence doth limit , and restraine mens corruptions more or lesse , which hée doth for the good of mankinde : for if men were wholly left to themselues , corruption would so excéedingly break out into all manner of villanies , that there should bée no liuing in the world . Father . It seemeth by this that man is a most contagious and vile nature . Child . The nature of man in regard of the corruption thereof , is the worst of all natures except the Diuell , yea worse then the nature of beasts , as Lions , Woolues , Dogs , Swine , &c. for there is in mans nature some thing of euery beasts nature . For hée is proud as the Lyon , cruell as the Woolue , greedy as the Dogge , craftie as the For , filthy as the Swine , leacherous as the Goat , &c. For looke what degrée of goodnesse wée had in our first creation in Adam : the same degrée of euill haue wée in the corruption of our nature by his fall . Father . But is this naturall corruption alwaies liuely and operatiue in vs , I meane in continuall action and operation , doth it not sometimes lye dead in vs , and cease to worke ? Child . It is alwayes aliue and woorking , except where it is kept downe by speciall grace , and there also it will not bée held downe one minute longer then speciall grace woorketh , and preuayleth in the soule . For so soone as the thought , or action of grace is out , the thought and action of sinne is in : Our concupiscence is like a crabbe trée which bringeth foorth alwayes sowre fruit : or like an vntilled field , which bringeth foorth nothing but wéedes : or a lusty strong horse pricked with prouender that carieth his rider headlong ouer hedge and ditch . Father . But put the case a man should haue no outward obiection to mooue him , nor externall prouocations to allure him . Doe you not then thinke that this naturall infection would lye dead in him , and cease to worke ? Child . Concupiscence would shew it selfe , though men were shut vp alone in closets betwéene stonewals , where they could haue no externall prouocations , yea , though there were no Diuell , or that the Diuell were chained vp . Father . Whether then doe you thinke that the Diuell or our corrupt nature are greater enemies to our saluation : Or whether doth more euill spring out of our currupt nature , then from the diuels suggestion ? Child . First , I answere that our corruption is a stronger enemie against vs then Sathan , and consequently our selues greater enemies to our selues then the diuell , for wée haue no such enemy as our selues : and secondly that more & greater euill doth spring from our corrupt nature , then from Sathans instigation . And all this S. Iames doth affirme , saying : Euery man is tempted , when he is drawen away by his owne concupiscence , and entised : It is the concupiscence that doth first both draw away , and entice : as for the Diuell he doth but worke vpon our concupiscence , and is , as it were , the bellowes to blow it , and fire it , without the which he could not come within vs , to doe any thing against vs. Father . Doe you then thinke that the diuell cannot worke immediately , or sine medijs , without meanes vpon the soule or heart of man ? Child . I thinke so indéed : But that which the Diuell doth vpon the heart , is by the externall sences , and outward obiects by reason of the hypostaticall vnion betwixt the soule and the bodie : for hée worketh , and pierceth through the body to affect the soule , by reason of the naturall sympathy . Father . But doth this birth-corruption remaine in the very elect after their regeneration ? Child . Yes vndoubtedly : and the children of God haue greatest féeling of it , and are most troubled with it , and grieued for it : strugling with it by all good meanes to suppresse it , and kéepe it vnder : for sure it is that euen after the people of GOD are iustified , and sanctified , and assured of eternall life : yet they haue their hands full , and as wée say towe inough to their Rocke to snib , and nippe of those manifolde blossonies and fruites of corruption , which dayly and hourely arise and spring vp in their nature . For as fast as one is pinched , and nipt in the head , an other foorthwith springeth and sprouteth out : Not vnlike the Monster Hydra with seauen heads , that the Heathen write of , which hauing one of them cut off , seauen others did arise in the stead of it . And thus wée sée that the very Elect of GOD haue an endlesse trouble , and as wée say worke enough cut out , for as long as they liue , to repayre this rent and torne nature . For alas , alas , though GOD forgiue vs our sinnes , yet doth hée not , nor will hée in this life frée vs of naturall corruption . Father . Is not the knowledge , and feeling of this a great corsey , and heart smart to the most deare children of God ? Child . Yes verely : For there is nothing that doth so sorely pinch them at the heart as the consideration of this , which indéede maketh them wearie of their life , weary of the world , and weary of all : and often wish with the Apostle to bée dissolued and to bée with Christ ; for they doe continually groane vnder this corruption , as vnder a most heauie burthen , and fetch many a sorrowfull sigh to thinke of it , and are euer complaining of it , as of a most deadly enemie of theirs . And all this wée many clearely sée , as it were , in a glasse , in the example of the Apostle Paule himselfe that most rare , and excellent Seruant of God. Who taketh vp most pittifull , and lamentable complaintes of this poysoned and infected nature . I know ( sayth hée ) That in mee , that is in my flesh dwelleth no good thing . I allow not that which I doe , for what I would , that I doe not : but what I hate , that I doe : I doe not the good thing which I would : but the euill which I would not that doe I. Now if I doe that I would not , it is no more I that doe it , but the sinne that dwelleth in mee . I finde then that when I would doe good , I am thus yoaked that euill is present with mee . For I delite in the Law of God concerning the inner man , but I see an other Law in my members rebelling against the law of my mind , and leading me captiue vnto the Law of sinne , which is in my members . And in the end hée breaketh out into an out-cry , saying : O wretched man that I am , who shall deliuer me from the body of this death ? Father . Doe not Vngodly , and vnregenerate men likewise mourne vnder this corruption , and complaine much of it ? Child . No : you shall seldome or neuer heare them cōplaine of it , or mourne vnder it . For they walke after the foolish , and fulfill the lusts thereof with all delight and gréedines , being wholly caried after the swing and sway of their owne corrupt affections and desires . Father . What is the cause hereof ? Child . Because they are forsaken of God and giuen ouer to a great blindnesse of heart , and hardnesse of affections , so that though their miserie is excéeding great , yet they haue little sight , and lesse féeling of it . Father . Doe you not thinke that a man in the state of nature cannot so feele his misery ? Child . Sure it is , that a méere naturall man can haue no true sight , or liuely féeling of his misery , or any sounde desire to come out of it : but doth greatly please himselfe in it , and is loath to come out of it ; for the Apostle sayth plainely , that the naturall man perceiueth not the thinges of the spirit of God. For they are foolishnesse vnto him , neither can hée know them , béecause they are spiritually discerned . Father . But may not a naturall , and vnregenerate man haue the knowledge of God , and the vnderstanding of his wil , and so consequently a sight of heauenly things ? Child . Yes ; a naturall man hath a kinde of knowledge and vnderstanding of God and of his will : but it is onely a confused and braine knowledge , and a literall vnderstanding of the Scriptures , for hée cannot possibly haue the liuely and sauing knowledge , which is ioyned with quickening grace . Nor that sound vnderstanding and sight which doth lineally descend from the spirit of sanctification . Father . May not man in the state of nature haue feeling also of God , and of heauenly things ? Child . The Scriptures doe teach that a reprobate may haue a kinde both of sight and féeling of heauenly things , for hée may bée lightened , and tast of the heauenly gift and of the powers of the world to come , and also tast of the good woord of God , and bée made partaker of the holy Ghost . But his sight and tast and féeling can neuer bée sound and good before regeneration . So then all the cunning is to know , whether the worke of grace in a mans soule bée sounde and currant or no , for vnregenerate men are much deceiued with a false light ; for they doe blindly Imagine , y t because they haue some kind of sight , and féeling of heauenly things , therefore they haue all , and the same that is in euery elect . Father . What difference then doe you make betwixt the knowledge of the elect & the reprobate ? Child . The knowledge of the reprobate doth puffe vp . The knowledge of the elect doth humble . The knowledge of the reprobate is generall and confused . The knowledge of the elect is particular and certaine . The knowledge of the reprobates is onely literall : and historicall . The knowledge of the elect is spirituall , and experimentall . The knowledge of the reprobate is speculatiue . The knowledge of the elect is practiue , that is , ioyned with obedience . For howsoeuer a naturall , and vnregenerate man may know much : yet hath hée not nor can haue any power to doe , I meane , chearfully and aright till his heart bée enlarged by Christ & his will renued by grace . The knowledge of the reprobate is like y e knowledge which a mathematicall geographer hath of the earth and all places in it , which is but a generall notion , and speculatiue comprehension of them . But the knowledge of the elect is like the knowledge of a traueller which can speake of experience , and féeling , and hath béene there and séene and knowen the particulars . Father . Now tell me further what difference you make betwixt the feeling of the elect , and the reprobate ? Child . The reprobate hath a kinde of naturall féeling of sinne but it is without the true hatred of it , for in his heart hée loueth it . The elect doth so féele his sin that hée hateth it , taketh councell against it , and praieth against it . The féeling of the reprobate is from naturall faculties , for hée is not as a blocke without all sence . The féeling of the elect is from the spirit of sanctification . The féeling of the reprobate ariseth from naturall feare & diffidence : for man naturally féeleth , and feareth dangers , so the reprobates féele and feare the wrath of God , the accusations of their consciences , the punishment of sinne , hell fire , &c. But haue no true féeling of Gods loue towardes them . But the elect haue a liuely féeling of Gods loue towards them . The reprobate hath sometimes at starts , a féeling of spiritual ioy : but it vanisheth incontinently . The féeling of the ioy of the spirit in the elect , is more lasting and often . Father . As you haue told me much of mans misery in nature ? so tell mee yet one poynt further , whether a man in the state of nature can do any thing that pleaseth God ? Child . A méere naturall man cannot please GOD in any thing he doth , but euen his best actions are turned into sinne . For the Apostle sayth . They which are in the flesh cannot please GOD. And againe hée saith . To them that are defiled , and vnbéeléeuing is nothing pure : but euer their mindes and consciences are defiled . Father . How long doth a man continue in this wofull and cursed estate wherein he was borne ? Child . Till hée bée regenerate and borne againe . For our Lord Jesus affirmeth , that except a man bée borne againe hée cannot sée the kingdome of God. Father . By what meanes doth a man come to be regenerate and borne againe ? Child . By the outward preaching of the word , and the inward worke of the spirit . Father . By what signes may a man knowe that hee is borne againe , iustified , and sanctified ? Child . By the worke of grace in his heart . By his loue to the word of God. By his loue to the children of God. By his hatred of sinne . By his loue of righteousnesse . By the change of his thoughts . By the change of his actions . By his mortification of the flesh . By his sanctification of the spirit . By his walking no more after the fleshe , but after the spirit , and such like . Father . Sith man in himselfe is so cursed and miserable as you haue declared ; shew mee what is his best course to take , and first of all tell mee which is the first steppe to eternall life ? Child . The first steppe to eternall life , is for a man to know and féele his misery , and then labour to gette out of it . Father . How doth a man come to know and feele his misery ? Child . By the sound vnderstanding of the law , contained in the ten commandements . Father . What is the Law ? Child . The perfect rule of righteousnesse teaching vs what wée should doe , and forbidding the contrarie . Father . By whom was the Law giuen ? Child . By Moyses . Father . To whom was it giuen ? Child . To the children of Israell . Father . When was it giuen ? Child . In mount Sinai . Father . How was it giuen ? Child . With great feare and terror . Father . To what end was it giuen ? Child . To lette vs sée our sinnes , that by the sight thereof , wée might bée constrayned to flye vnto Christ . Father . Is any man able to keepe the Law ? Child . No ; and therefore no man can bée iustified by the law . Father . Sith then the law doth condemne , and not saue . Sith it sheweth our diseases , but can giue vs noe remedie , wherefore then serueth it ? or what is the vse of it both in the regenerate , and vnregenerate ? Child . As concerning the vnregenerate . First , it discouereth their sinnes . Secondly , it stirreth vp the affections of sinne in them , not of it selfe , but through their default . Thirdly , it worketh in them a féeling of the wrath of God , of death , and damnatiō , without offering any hope of pardon , and therefore to them it is the minister of death . Lastly , it doth increase , and augment sin in them accidentarily , that is , by reason of their great corruption which declineth from that which is commanded : but inclineth to that which is forbidden . Father . Lay open this last point somewhat more fully . Child . Euen as a waterbrooke being stopt with a damme euerwart , it doth surg and swell the more , till it breake ouer the damme : so sinne being restrayned by the Law doth increase , and rage more in men not regenerate , for their will béeing not reformed , doth euer tend to that which is forbidden . Therefore the Apostle sayth , that without the Law sinne is dead , that is , though sinne bée in men before the publishing of the Law : yet it is not knowne , felt , nor perceiued ; as the corrupt humours in mans bodies , which lye close and are not felt till the purgation come : but then they humble and stirre mightely to resist the medicine , or as vnslaked lyme , which sléepeth , as it were , quietly and stirreth not till the water bée throwne vpon it , but then it smooketh , burneth , and is in an extreame heate . Or as a Snake which lurketh close in her hole all winter , as if shée were deade : but when the hote Sunne shineth vpon her , then shée reuiueth , writheth , and stingeth , and sheweth her venemous nature . And thus you see what is the workinge of the Law in vnregenerate men : But in the regenerate , that is such as are vnder grace , it is otherwise . For they doe consent vnto the Law , and their nature doth not take occasion any more by the Law to bring foorth sinne . Father . What is then the speciall vse of the Law of the regenerate ? Child . First , it is a rule for them to direct their liues by Secondly , it teacheth them not to trust in thēselues Thirdly it humbleth them continually in the sight of God Lastly , it is their schoolemaster to Christ . Father . Whether are the regenerate vnder the law or no ? Child . The children of God are vnder the obedience and institution of the law , but not vnder the curse of it ; for they being in Christ are fréed from that . Father . Whether are the vnregenerate vnder the law or no ? Child . All wicked and vngodly men are vnder the curse of the Law , which is all one , as to bée vnder the captiuitie of Sathan and sinne . For their case is this , they must perfectly kéepe the Law , or else bée damned . For they haue no right to Christ , in whom onely the Law is satisfied . Wée sée therefore what a pittiful case al men are in , till they come to Christ , and be found in him . Father . What difference is there betwixt the Law and the Gospell ? Child . The Law condemneth , but the gospell saueth : the law casteth down , but the Gospell raiseth vp . Father . What difference is there betwixt the couenant of the law , and the couenant of the Gospell ? Child . The Legall couenant doth really differ from the Euangelicall , or new couenant of Grace . For the old couenant of the Lawe was conditionall , and did no otherwise giue life , and saluation vnto men , but if they did performe it , and therefore it was nothing else but a repetition of that , which GOD made to Adam , to wit if hée did eate of the forbidden fruite hée should dye , if not , he should liue : euen so if we kéepe the Lawe wée shall liue thereby . If not wée shall dye . But the couenant of the Gospell is frée , that is , it doth fréely giue life to those that beléeue though they faile in doing . Father . But what comfort then is there in the couenant of the Gospell , more then in the couenant of the Law , sith men of themselues are as vnable to beleeue the Gospell , as to keepe the Law ? Child . God hath promised to giue power to his elect to beléeue the promises of the Gospell . But hée hath made no promise to giue power to performe the Law. Father . Are not the Law and the Gospell contrary ? Child . They are not contrary in themselues for the same God is the author of them both , the same Christ the substance of them both ; the same promises of eternall life the end of both ; but the contrarietie is in vs : for to vs the Law saith : Doe this and thou shalt liue . But the Gospell sayth , Beleeue and thou shalt be saued . These then bée contrary to bée made righteous by our selues , and to bée made righteous by another : for these cannot stand together . Father . What say you to the Euangelicall couenant , or new couenant of grace , was it not of two sorts ? Child . Yes : The first was that which was made to the olde people : the other was that which was made to the people of Christs newe kingdome . Father . What difference is here betwixt these two ? Child . These two bée all one in substance , but differ onely in the manner of dispensation , that is to say , in the manner of vtterance , and measure of reuelation : for otherwise in substance , Euangelicall couenant hath alwayes béene one and the same , first made to Adam in Paradise , afterward renued to Abraham , & his séed , shadowed in the law , spoken of by the prophets . and preached vnto vs euer since Christ was actually exhibited to the world . Father . You seeme to say this , that the couenant of Grace with the old people of the Iewes , and vs , differeth only in maner , not in matter , that is , that Christ and all the promises of remission of sinnes and eternall life , in him were dimly reuealed , and darkely vttered vnto them in Types , and shadowes : but vnto vs the same are more fully & clearely opened and reuealed . Child . I meane so indéed . Father . Expresse your meaning more at large in this point . Child . When a new impression of any booke commeth forth in a fayre letter , good print , distinctly versed , well bound , and guilt , which béefore was ill printed in a darke letter , ill bound , & couered , wée say it is a new booke : yet in substance it is the same with the former : the difference is onely in the forme and outward qualitie . Likewise when a Paynter draweth a darke draught of any kinde of Picture in obscure lineaments , and colours , and afterward flourisheth it ouer with more liuely , fresh , and orient colours , héere is the same thing in substance , but altered in qualitie . And thus it fareth béetwixt the Couenant of Grace made with our forefathers and vs. For the oulde people which liued vnder the minoritie , and wardshippe of the Church , had a darke draught of Christ , and all the promises made in him . But wée haue them more clearely and liuely set out , And as the Apostle sayth , We are not as Moises which put a vaile vpon his face , &c. But wee all beehold as a mirrour the glory of the Lord with open face . &c. And againe , in diuers manners God spake in the olde time to our forefathers by the Prophets : but in these last dayes hée hath spoken vnto vs by his Sonne most cléerely and manifestly Father . You told me euen now that no man is able to keepe the Law : Now therefore tell me what daunger lyeth vppon it , If a man breake the Law of God ? Child . Eternall death and damnation , for it is written : The wages of sinne is death . Father . Is eternall death and damnation due to vs for euery little sin , though it were but in thought onely ? Child . Yea , for the least sinne of thought , If God should deale with vs according vnto Justice : for it is written : Whosoeuer keepeth the whole Law , and yet faileth in one point is guiltie of all . Father . How then shall we escape this eternall death and damnation ? Child . Onely by Christ : For hée hath redéemed vs from the curse of the Law , being made a curse for vs. For it is written , Cursed is euery one that hangeth on a tree : And againe : Hee that knew no sinne , was made sinne for vs , that wee might bee made the righteousnesse of God in him . Father . How , and by what meanes hath Christ redeemed vs from the curse of the Law , and death eternall ? Child . By the shedding of his blood vpon the Crosse : for the Scripture sayth : That hee hath made vp a generall peace betwixt his father , and all the elect by the blood of his Crosse : And againe , Wee haue redemption throught his bloud , that is , the forgiuenesse of sinne . And in another place . Wee which vvere farre off are made neere by the bloold of Christ : And the author to the Hebrews saith , That neither by the blood of Goates , and calues , but by his owne blood entred he once into the holy place and obtained eternall redemption for vs. Father . Haue we no further good by Christ but onely a freedome from death , and a deliuerance from hell & damnation ? Child . Yes : For through him we are reconciled to God the Father , as the Scripture teacheth , and through him we haue remission of sinnes , eternall life , and all good things , for the Apostle sayth . He is made of God for vs , wisdome , righteousnes , sanctification , and redemption . Father . Is there no other way nor meanes , whereby we may obtaine remission of sin & eternall life , but onely by Christ ? Child . No : For the holy Ghost saith , There is no saluation in any other , for among men there is giuen no other name vnder heauen , whereby we must be saued . And againe , To him doe all the Prophets witnesse , that through his name onely , all that beleeue shall receiue remission of sinne . Father . What say you then to Popes pardons , Indulgences , Masses , Trentales , Dirges , and such like : May not a man by them obtaine remission of sinnes , and eternall life ? Child . Nothing lesse : For the Scripture knoweth no such meanes or wayes to eternall life : but doth vitterly reiect them as most abhominable deuises of them . Father . But may not a man be saued by his good works ? Child . No : For the Apostle sayth , By grace are yee saued through faith , and that not of your selues , nor of workes , least any man should boast himselfe . And sure it is that euen in our best actions there is some remedy of corruption as wée doe them : for the which God in iustice may condemne both vs and our actions : for the Scripture sayth : That our very righteousnesse is as a defiled cloath , or filthy cloute . If then our best workes bée stained , how can wée bée saued by works ? Father . If wee cannot bee saued by works , then wherefore should wee doe them ? as good play for naught , as worke for naught ? Child . Not so for although wée can not bée iustified in the sight of God by our good works : yet they haue their necessary vse , and serue to great purpose . As first to glorifie God. Secondly , to publish our Faith to the world . Thirdly , to bring peace and comfort to our consciences in the discharge of our duties . And lastly , to winne others . Father . What doe you call a good worke ? Child . No worke of man is sound and currant indéede , except the same bée commaunded of God to bée done : and that of our part it bée done in such sort and manner as hée requireth , that is , from a carefull heart , and sanctified mind : otherwise , whatsoeuer wée do in the worship and seruice of God , it is abhominable . Father . If a man cannot bee saued by his works , but by Christ only : then tel me whether al men shal be saued by Christ or no ? Child . None shalbée saued by Christ , but onely such as beléeue in Christ , that is , such as doe particularly apply Christ , and all the promises made in him to themselues , beeing fully perswaded in themselues that Christ with all his merits is theirs . Father . Are you fully perswaded that Christ with all his righteousnes is yours : that you haue speciall interest in him , and that he dyed for you particularly , and by name ? Child . I am fully so perswaded indéede without all doubting . Father . How know you certainly that you haue speciall interest in Christ , & that you shall be saued by his merits , sith thousands shal perish which will say as much as you , and in words make great brags , that they hope to bee saued as well as the best of them all ? Child . I doe certainely know it by the worke of grace in my soule : I doe certainely know it , because I féele it , for this I am sure of , that I féele that wrought in me from aboue , which cannot bée in any but those whom God will saue . Father . What is that I pray you ? Child . A liuely féeling of his grace , a féeling of his loue , a féeling of his mercie ; assured faith in the promises , a féeling of the spirit of adoption , a chaunge of my heart , an alteration of my wayes , an vnfained hatred of all euill , and a syncere loue of all righteousnesse . Father . May not a wicked man haue all this ? Child . No : He may haue certaine shewes and shadowes of these things : but in déed and in truth these things can be in none but the very elect . Father . Cannot the wicked and vnregenerate man be fully perswaded that Christ is his , and that he shall be saued ? Child . He cannot , whatsoeuer he saith , because hée cannot possibly receiue the spirit of adoption , whereby this inward assurance & full perswasion is wrought , & whereby also the merits of Christs death are sealed to euery particular conscience . Father . What other reason haue you ? Child . Because none of the wicked haue that liuely and iustifying faith , which maketh Christ , and all his righteousnesse ours . Father . But there is none so wicked , but he will say he hath faith , and for the most part they thinke , that they haue all the faith in the world , and that there is no want in their faith . Child . Alas poore soules : In these matters of GOD they say and thinke they know not what . For Faith is a mystrrie , and all heauenly things are such mysteries , as they , men of this world cannot vnderstand : they are hid from their eyes . Father . Tell me then what is the heauenly , and iustifying faith ? Child . A full perwasion and inward assurance of Gods particular loue to vs in Christ , with a sence and féeling of the same in our hearts . Father . May not this be in the wicked ? Child . No : It is not possible . Father . How farre then may a wicked man goe in faith ? Child . A wicked man may goe thus farre : to haue knowledge of the truth : An assent to the same , a ioy both in hearing and speaking of it , and an outward profession of it for a time : but the inward assurance of Gods loue , and sensible féeling of it in their heart , they can neuer haue : which is indéede the very life of faith . Father . Is not this knowledge and assent sufficient : If a man know the word of God , and consent to the truth of it in his heart , is not this faith ? Child . No : For the diuels may goe so farre , and further too : For the diuels doe beléeue the Scriptures to bée true . They beléeue all the articles of the faith : They haue excéeding great knowledge of the will of God , and of the whole Scripture , they beléeue that there is a God , and that there is a reward for the righteous , and torments to come for the wicked , and as Saint Iames saith : The diuels beleeue & tremble : and yet I hope no man will say the diuels shall bée saued . Therefore wée must séeke a difference béetwixt their faith and ours , or esse our faith is no better then the faith of diuels . Father . If this be true then Lord haue mercy vpon vs , For out of doubt thousands are deceiued in this matter of faith , and most men content themselues with a shadow of it , stead of faith indeed . And assuredly the faith of many carnal protestants is little better then the faith of diuels . Child . It is true the more is the pittie : for the faith that now a dayes goeth for currant in the world is but an idle , dead , barren , fruitlesse , and fantasticall faith , or rather an opinion , conceit , and mathematicall Imagination of the braine . Father . Hovv many parts be there of the true and liuely faith ? Child . Two. Father . Which be they ? Child . Iustification and sanctification . Father . What is iustification ? Child . A setting of vs frée from the guilt of sinne by the blood of Christ . Father . What is sanctification ? Child . A clensing & renuing of our nature by the spirit of God. Father . How many parts be there of iustification ? Child . Two : That is to say , remission of sinne , and the imputation of Christs righteousnesse : for when our sinnes are forgiuen , & Christs righteousnesse imputed to vs , then are wée truly and indéed iustified . Father . How many parts be there of sanctification ? Child . Two. Father . Which be they ? Child . Mortification and viuification . Father . What is mortification ? Child . A dying to sinne . Father What is viuification ? Child . A liuing to righteousnesse . Father . How many parts be there of viuification ? Child . Two. Father . Which be they ? Child . Regeneration , and repentance . Father . What is regeneration ? Child . A repairing of our nature which was corrupted by Adams fall . Father . What is repentance ? Child . An inward change of the soule , and a conuersion of the whole man vnto God. Father . Cannot a wicked man haue this repentance , which is in the change of the soule , and the conuersion of the whole man vnto God ? Child . This is neuer wrought in y e wicked . Father . How far then may the vvicked goe in repentance ? Child . The wicked may goe thus farre to haue a sight of sin , and a féeling of it , a confession of it , a sorrow for it . A great pensiuenesse and terrour after some horrible fact , for feare of shame , Law , punishment , hell fire , &c. as had Iudas , Cain , Saule , Esau , Ahab , and such like . They may haue also a resolution for the time to sinne noe more . But that part of repentance which hath the promise of mercy annexed vnto it , that is , the conuersation of the whole man vnto God , they can neuer haue . Father . How many parts be there of repentance ? Child . Thrée Father . Which be they ? Child . Inward sorrow , confession , new obedience . Father . Whether is faith before repentance or repentance before faith ? Child . If we respect time then they goe together , for so soone as there is fire ther is heat , so soone as a man hath faith , so soone hée repents ; but in the order of nature , faith goeth before repentāce & before all other graces , because it is the roote of all things that please God. But if we respect the outward manifestation , then repentance goeth béefore faith and regeneration , and all other vertues . Because it first of all appeareth outwardly . For Faith is like the sappe of a trée that lyeth hid within the barke : But repentance is like the bud that spéedily sheweth it selfe , before either blossome , fruit , or leafe appeare . Faith is like the fire and repentance like the smooke : for though fire bée béefore smooke , yet the smooke sheweth it selfe before the fire . Father . You defined repentance to bee an inward change of the soule , how vnderstand you that ? Doth repentance change or abolish the substance of body or soule , or any of the faculties thereof ? Child . No such matter . But true repentance doth rectifie and amend them by remoouing the corruption : for it turneth the sadnesse of malancholy into Godly sorrow , choler into good zeale , softnesse of nature , to méekenes of spirit , lightnesse , and wantonnes to christian mirth . It reformeth euery man according to his natural constitution , not abolishing it , but redressing the faults of it . Father . By what meanes is repentance wrought in vs ? Child . Both faith and repentance are wrought in vs by y t preaching of the Gospell through the inward worke of the holy Ghost . Father . Is not repentance wrought in vs by the preaching of the Law ? Child . To speake properly , it is not . For the Law is not the proper cause , but rather an occasiō of repentāce , because it representeth vnto the eye of our soule our damnable estate , and smiteth the conscience with dolefull terrours and feares , which though they be no tokens of grace ( for they are in their owne nature the very gates , and the downefall to the pit of hell ) yet are they certaine occasions of receiuing grace . Father . Expresse this more plainely . Child . Euen as a Phisition is sometimes constrained to giue that vnto his patient which increaseth sicknesse & maketh his fits more sore and terrible , to the end he may recouer him : so man because hée is dangerously sicke of sin must bée cast into some fits of legall terrors by the ministrie of the Law , that he may be soundly and inwardly cured . Father . The Law is a scholemaster to bring vs vnto Christ , ergo it is the cause of repentance . Child . It bringeth vs to Christ but not so kindly & naturally as doth the Gospel by alluring vs , but as it were , violently and forceably constraining vs ; and as they say it bringeth vs not simply and of it selfe : but after some sort and manner ▪ For the law in it selfe is the ministry of death , & damnation , because it sheweth a man his wretched estate but sheweth him no remedy , therefore it cannot properly be an instrumentall cause of that repentance which is effectuall to saluation . But the doctrine of repentance is a part of the Gospell ; and therefore the preaching of the Gospell , and the preaching of repentance are put one for another . Luk. 96. Mar. 6. 12. and consequently true repentance doth spring out of the gospell , as out of his naturall root and most originall cause . Father . As you haue told me by what meanes faith and repentance are wrought in vs : so now tell mee by what meanes they are nourished , & increased in vs ? Child . As faith and repentance are first hatched , and bred in our harts by the ministry of the word : so also are they increased by the same , and by other good helpes appointed of God for that purpose , as prayer , sacraments ▪ reading , meditation , conference , and such like good meanes . Father . First then let vs proceed to speak a little of prayer , and first of all , tell me what prayer is ? Child . And earnest calling vpon God according to his will ; or as some say , a familiar speach betwixt God and vs , or as a secret letter wherein Gods people signifie their minde vnto him at large , crauing a spéedy answere , which hée in his time according to his will and wisedome , doth alwayes most graciously returne without fayling . Father . How manie partes are there of prayer ? Child . Thrée , confession , petition , thanks giuing . Father . Whereof must confession bee made ? Child . Confession must bée made both of originall sinne , and actuall transgressions , both commissions of euill , and omissions of good . And all this must be done , with as much particularising as may bée , that is , calling to minde , and reckoning vp particular offences , especially those which lie heauiest vpon vs : and that with as great griefe , vehemency , and aggrauation of them as is possible . Father . Whereof must our petitions be ? Child . Petitions must bée for the remoouing of euill , & the obtayning of good ; for spirituall , and earthly blessings , concerning our selues , and those that are néere vnto vs , concerning Church and commonwealth : concerning magistracy , ministerie , & commonalty . Father . For what must our thanksgiuing be ? Child . First , for al spiritual blessings , as election , creation , redemption , iustification , sanctification , adoption , word , sacrament , good men , good bookes good societie , good conference & all furtherances to eternal life whatsoeuer . Secondly , for all outward blessings , as preseruation of prince , country , peace for magistrats , soode , rayment , health , liberty , peace , and preseruation . For dayly , ordinary , and particular fauours , which are renued vpon vs continually from day to day : euen as the eagle renueth her bill . Father . As you haue shewed mee the parts of prayer ; so also shew mee some circumstances of prayer , and first tell me to whom we must pray . Child . To God onely . Father . In whose name must we pray ? Child . In the name of Christ onely . Father . How must we pray ? Child . In the spirit that is , feruently , féelingly , and constantly , which cannot be without a féeling of our misery . Father . When must we pray ? Child . At all times as occasion , and necessitie doth mooue : but specially in the time of affliction , as it is written ; if any be afflicted let him pray . Father . Where must we pray ? Child . Euery where ; but especially in the publike assembly and our priuate families . Father . Vpon what must our prayers bee grounded ? Child . Vpon the word of God , and the promises of the Gospell . Father . What must we pray for ? Child . For those things which our Lord Iesus hath taught in his praier which is the perfect platforme of all prayer both for matter and forme . Father . Which bee those things which our Sauiour would haue vs alwaies to bee mindefull of , when we haue any suites vnto his father ? Child . First , the honoring and setting vp of his name héere amongst vs , both in regard of his Iustice , and mercie , and also in respect of his worde and wisedome , power and prouidence . Secondly , for the aduancement and flourishing estate of his Church and kingdome , by the regiment of his word and Spirit , by the increase of good worke men in his haruest , and a blessing vpon their labour : by a remoouing of all lets , & by a weakning & ouerthrow of all aduersary power whatsoeuer : especially that of Antichrist , Idolatry , and Atheisme . Thirdly , that all chéerful obedience may at all times , and of all persons in their seuerall places and callings bée yéelded vnto his most holy will , without grudging or hypocrisie . Fourthly , that all things necessary for this life may bée ministred vnto vs , as food , rayment , health , libertie , peace and preseruation : and also that a blessing may bée vpon all that wée haue , as body , goods , name , wife , children , family , stocke , store , corne , cattell , trades , occupations yea all the works of our hands , both goings out , and commings in . Fiftly , that a generall pardon may be graunted from the throne of grace thorow Christ , for the remission of all sin in his blood , & that therby we may be iustified , acquited , and discharged . Sixtly , that we may not afterward be left to our selues , but sufficiently armed with spirituall strength from aboue to outstand all temptations whatsoeuer ; that so all prayse may redound to him which worketh all in all . Father . As you haue shewed me the matter and circumstances of prayer , so shew me the effects of prayer ? Child . It were an endlesse labour to enter into that , sith the scriptures do plentifully teach , that all hard & admirable things haue béene compassed & effected by prayer , both for the turning away of euill , and the purchasing of good . Father . Then tell me what things are especially to be obserued of vs in prayer . Child . There be nine speciall things to be obserued of vs in prayer . Father . Which be they ? Child . Repentance , meditation humiliation , faith , loue , zeale , thanksgiuing , watchfulnesse , obedience . Wherof the first thrée goe before prayer : the next thrée are in the action of prayer . The last thrée follow after prayer . Father . Open your meaning more plainly . Child . My meaning is this , that our prayers can neuer bée currant and good in the sight of God , except before prayer first wée come with great sorrow for sin & strong purposes of amendment . Secondly except wée muse & meditate very déeply of y t great and manifolde dangers wée goe in euery day , both within vs & without vs Thirdly , except wée bée throughly humbled with the cōscience of our former transgressions . Moreouer in y t actiō of praier ther is nothing sound & acceptable to god : except faith be present , y t is a full assurance to be heard for Christ , & for the promises made in him Secondly , except loue toward our brethrē be there also without enuy , wrath , & all vncharitable affectiōs . Thirdly , except zeale that is pure & earnest affectiōs , beare the chiefe sway in this action , for god abhorreth coldnes . Lastly , except there be heartie thanksgiuing for fauours obtained : watchfullnes ouer our affections afterward , and speciall care of bettering our obedience in all time to come . Father . Doth not our Lord Iesus in the preface of his prayer teach vs all these things concerning the manner of prayer ? Child . Yes our Lord Iesus in his preface doth in general termes teach all these things ; for hée teacheth vs to pray in faith , feare , & loue . In faith and assurance , because God is our Father , in feare & reuerēce , because he is in heauen . In loue , because hée is our father that is , a common father to vs all . Father . If we pray according to these rules , are we not sure to be heard ? Child . Yes certainly : As the scriptures do abundantly teach vs , and as it may appeare by this reason , that in prayer there is the mutuall and ioynt worke of the whole trinitie : the holy Ghost moouing and quickning , the Son mediating : the father hearing , and graciously returning an answere . Father . But yet wee see by experience , that God doth not alwayes grant the petitions , and requests of his owne children . Shew me therefore some reasons why God somtimes denieth the requests of those whom he loueth most dearely . Child . There bée foure reasons hereof : first , because God hath otherwise decréed with himselfe . Secondly , because they know not oftentimes what to aske . Thirdly , because hée in his déepe wisedome séeth it not good for them . Lastly because God will try their faith , loue , patience , and constancy . Father . Hauing thus farre spoken of prayer , as one speciall meanes whereby our faith is increased : Let vs now further proceede to speake of the Sacraments , as of an other speciall helpe : and first of all tell me what is a Sacrament ? Child . A Sacrament is an holy signe or seale , ordained of God to confirme our faith to testifie our obedience to his maiesty , and our loue and fellowship one with another . Father . How many Sacraments be there ? Child . There are but two Sacraments of the new couenant , namely , baptisme and the supper of the Lord : for those onely are Sacraments of the newe testament , which are ceremonies instituted of Christ for the common vse of the whole Church , hauing the promise of grace annexed vnto them , which excludeth fiue of the popish sacraments . Father . Why are the sacraments called signes ? Child . Because they represent to our selues spirituall things , and set forth Christ , & his benefits to the outward sences of all . Father . Why are they called seales ? Child . Béecause they seale vnto our consciences the assurance of the forgiuenesse of sinne , and because they doe effectually apply to the faithful the truth and fruit of Christs death . Father . Are our sacraments but bare signes , and figures as the papists charge vs ? Child . Oursacraments are not bare signes and figures , but figures ioyned with their truth and substance , and such as not onely represent , but exhibite vnto vs the bodie & blood of Christ . Father Make this more plaine ? Child . The Sacraments are signes to represent , seales to confirme , and instruments to conuey Christ and all his benefits to the beléeuers they represent , béecause wée are dull to conceiue and remember : they seale because wée are full of vnbeléefe : they conuey Christ vnto vs , béecause otherwise wée doe hardly apprehend him . Father . The Papists charge vs that we affirme an imaginary , figuratiue and spirituall body of Christ to be present in the sacrament , and not his essentiall body , What say you to that ? Child . They doe falsely so charge vs , for wée hold that the Godly receiue the true and naturall body of Christ , and are partakers of his very substance , to make vs grow into one life with him , for wée can haue no benefit by Christ vntill wée bée partakers of Christ himselfe , and that in such sort , that we become flesh of his flesh , and bone of his bone , that is , one with him , and he with vs : Howbeit not corporally , but in such sort as is agréeable to a Sacrament , that is to say , spiritually , and mistically . Father . Lay open this point more at large ? Child . Our coniunction with Christ is not in imagination , & conceit onely , but is reall & substantiall , though secret and hard to be comprehended ; and therefore the Apostle calleth it a great mistery . For we are tied to Christ by his spirit , as the naturall members to the head by ioynts and sinewes , in a most secret , and admirable manner . For wée may not carnally conceiue of this our coniunction with Christ , as though there were any mingling of his body and ours , his substance and ours , or his person & ours : for all things that are vnited one to another , are not straight wayes mingled ; for although the light is ioyned with the ayre , and the Sunshine with the windowes : yet can we not therefore say they are mingled together . The coniunction in couenant betwixt man & wife , maketh them two , one flesh , so néere is it : yet for all that , they cease not to be diuers persons , and sundry substance , although by couenāt they are one flesh . Such is the coniunction , and vnion betwixt Christ and vs : for we are indeede vnited with the flesh of Christ , and are flesh of his flesh , and bones of his bones : yet is all this without any mingling or growing together of our persons , and substance with his : for as the vnion of the faithfull , one with another as members of one body , is not by any reall mingling , or growing in theyr persons together but by the bond of the spirit : so it is in this our spirituall coniunctiō with Christ . Father . Sith the Sacraments are seales as you say , tell me what it is that they seale vnto vs ? Child . The Sacrament of Baptisme sealeth vnto our consciences the remission of sinnes , which is the first part of our iustification . The Sacrament of the Lords Supper sealeth Christs righteousnesse , which is the second part of our iustification : and to say all in a word , whatsoeuer the holy Ghost teacheth by the Gospell , the sacraments doe confirme and seale the same vnto vs , but especially that our whole saluation standeth in the onely sacrifice of Christ offered for vs vpon the crosse . Father . Which be the principall vses of a sacrament ? Child . There be seuen principall ends , and vses of a Sacrament . Father . Which be they ? Child . First to be seales of the new couenant betwixt God & vs. Secondly , to assure vs of y e truth of gods promises . Thirdly , to vnderprop the weaknesse of our faith . Fourthly , to seale vnto our consciences the certaintie of the forgiuenesse of sins Fiftly , to distinguish the Church from Infidels & heathen , as it were , by certaine visible markes , and brands . Sixtly , to witnesse our loue and fellowship one with another , and therefore they are as it were the bands of the Church . Lastly , to put vs in a fresh memory of the sufferings of Christ , and the benefits which we haue by his death . Father . Are our Sacraments of the new couenant , the same with those of the old . Child . They are the same in substance , for the same Christ , the same faith , the same promises , and the same hope of eternall life are contained vnder both the couenants : but the signes were changed according to the circūstance of time , & some other differences there be in regard of rites , clearnesse , nomber and time . Rites , because their outward forme of administration was diuers from ours : clearenesse , because that which was obscurely shadowed , is now clearely reuealed : Nomber , béecause they had a great multitude of Sacramentall figures , wée as few in number , & as effectuall in signification as may bée : In time because there is nourished in them the faith of Christ to come , and ours confirme vnto vs the faith of Christ which is already come , and hath accomplished all things which are necessary for our redemption . Father . How many parts be there of a Sacrament ? Child . Two , that is to say , the outward signe , & the inward thing signified . Father . What is the reason that God vseth outward signes ? Child . Because of our babishnes & dulnes in conceiuing of heauenly things for if we were altogether spirituall and angelicall , wée should not néede such grosse elements : but séeing our spirit is drowned in our body , and our flesh doth make our vnderstanding dull , therefore the Lord is content to apply himselfe to our capacitie , and to teach vs by visible signes , and sensible things as sometimes he did Abraham , Gideon , Ezechiah , & other his most excellent seruants , & for this cause the sacramēts are as it were , mirrors , or glasses , wherin we may behold the riches of the grace of god which he bestowed vpon vs wherin also God doth more expresly , & in a more visible manner testifie his loue & good will towards vs , then by his word . Father . Which is the outward signe in baptisme ? Child . Water . Father . Which is the inward thing signified ? Child . The washing away of sin by the blood of Christ , Father . Which is the proper end of Baptisme ? Child . The proper end of baptisme is , that by this solemne , and holy action wée might be knowen by the testimony of men and angels to bée in the number of y e visible Church . Father . Expresse your mind more fully touching the end and vse of Baptisme . Child . Baptisme is ordained of God not only to bée a sacrament of our regeneration & new birth , & of the burial of the old man , but also to bée a visible testimony of our admission into the houshold of god which is his Church ; for in baptisme we do giue our names to god , put on his liuery coat & cognizance , and take the oath of allegiance to be true subiects to y e crown of heauen , & to set our selues with al might and maine against the enemies of our Lord & king ; that is , the world , the flesh , & the diuill , & to bée all for him , y t is , for his credit and honour , not regarding our selues , so we may bring glory to him whose we are & to whom wée haue sworne allegiance & giuen vp our selues wholy to serue him faithfully , as our speciall good Lord and master . Father . Is there not yet some further vse of baptisme besides this you haue spoken of ? Child . Yes : there is yet somewhat more , for Baptisme is a seale of the couenant betwixt God & vs ; for in Baptisme a couenant is made betwéen the Lord , and the party baptised solemnly in the assembly of the Church . In which couenant God for his part promised Christ with al blessings that come by him , as that he wil be our God , forgiue vs our sins , & remēber our iniquities no more , &c. The partie baptised for his part entreth himselfe , as a couenant seruant vnto God , promiseth faithfull seruice with a renouncing of sathan & sin , and whatsoeuer is against the honor and glory of God : and so standeth bound to these couenants and conditiōs . Then this couenant being thus solemnly made betwixt God & his new seruant , is forthwith sealed by the sprinkling , or dropping on of water ; and thus you sée that Baptisme doth confirme , and seale the couenant betwixt God and vs. Father . But yet wee see there be very few that haue any care to keepe couenants , and to performe that solēne promise which they haue made in baptisme before many witnesses , yea before God and Angels . Child . The greater is their condemnation , & assuredly they shal one day know to their rost , what it is to dally with God , and to breake couenants with so great a king , as all they doe , which follow their owne wayes & their owne lusts , not regarding the commandements of God. Father . What is the reason that infants are baptised , sith they can make no profession of faith and repentance . ? Child . There be foure reasons hereof . First because they are the séed of the Church . Secondly , because they are within the outward couenant . Thirdly , because the promises belong vnto them . Fourthly , because of such is the kingdome of heauen . For to bée borne in the wombe of the Church , is vnto infants in stead of faith and repentance ; for faithfull parents do according to the condition of the couenant , apprehend the promise both to themselues & their children , though not all , for wée must leaue vnto God his secret iudgements . Father . Hauing thus far spoken of the Sacrament of Baptisme , let vs now proceede to speak of the sacramēt of the lords supper , & first tell me what is the special vse of it ? Child . First , it serueth to seale vnto our consciences all the promises made in Christ , and all the benefits of his death whatsoeuer ; & therfore there is the same vse of it , that is of a seale , which is to cōfirme and ratifie a writing . For in outward things men like wel of a promise , but better of a writing , & best of all of a seale . Now therfore the sacrament is , as it were y e kings broad seale set to his generall & frée pardon ▪ For all the doctrine of the Gospel , is as it were an open proclamation of pardon to all penitent sinners , & this sacrament is the seale of the kings pardon to ratifie & confirme all the promises of the Gospell , for a word or promise must necessarily go before the sacrament , which it doth seale & confirme vnto vs , & therefore the sacraments without the word of promise going before , are as it were a seale to a blanke . Secondly , the sacrament of y e Lords supper is as it were a second seale set by the Lords owne hand vnto the former couenant made in baptisme which is renued in the Lords supper betwixt y e Lord himselfe , & the faithfull receiuer , and that by the outward actions of eating bread , drinking wine , &c. Thirdly , the Lords supper serueth to represent vnto vs our continuall féeding in the house of God. For as by baptisme we are once admitted into the houshold of God : so by the Lords supper is signified a daily féeding in the same vpō Christ and all the promises made in him , & also vpon the word which is our most swéet & heauenly manna . Father . Which bee the outward signes in the Lords supper ? Child . Bread and wine . Father . Which be the inward things signified ? Child . The body and blood of Christ . Father . How receiue you the outward signes ? Child . I receiue them with my hands , eate them with my mouth , & digest them with my stomack . Father . How do you receiue the inward things signified ? Child . Onely by faith , and féede of it as of a foode giuen me to life euerlasting . Father . Is the bread , and wine then changed into the substance of the body and bloud of Christ ? Child . No ; for that were to destroy y e nature of a sacrament , which must consist both of heauenly , & earthly matter . Therefore the bread and wine remaine still in their own forme , nature , & substāce , but Christs naturall body is in heauen . Therfore the papists would make vs beléeue the moone is made of a gréen théese , whē they beare vs in hand that bread is changed into flesh , and wine into bloud , and Christs naturall body is really present in the sacrament , and yet we sée it quite contrary with our eyes , and a child may discerne that it is neither so nor so . Father . Is there then no difference beetwixt bread and wine in the sacrament , & common bread and wine ? Child . There is no difference eyther in substance or forme , but only in the vse & end whereunto they are applyed , which is to represent & signifie holy things : for wheras before they were common meat , now they are holy signes , and beare the name of that thing which they signifie : otherwise out of this action they are the same with common bread . Father . You said euen now that Christs bodie and blood and all the benefits of his death are receiued of vs by faith ▪ tell me therefore whether a wicked & vnfaithfull man can receiue them . Child . He cannot : for if they be receiued onely by faith , how shall hée receiue them that hath no faith ? the vnbeléeuers therefore may receiue the outward signes , that is , the bread and wine as wel as others , as did Iudas : but the inward thing signified , which is the body and blood of Christ , and all the benefits of his passion , none can receiue , but onely the elect . Father . If this be true that all that receiue the shell doe not receiue the kernell : then it followeth that grace is not necessarily tyed to the outward signe or sacrament . Child . True indéed : for otherwise the faithlesse should gaine as much by the sacrament as the faithfull , which were most absurd , but most certaine it is that saluation is not tyed , nor shut vp within the Sacraments , neither doe they giue grace , but onely testifie and assure , that grace is giuen : as sealed euidences doe giue no lands which are otherwise attayned , as by inheritance , friendship , and money : but onely testifie that they are giuen , and assure the quiet possession and enioying thereof . Father . Why did God choose these creatures of bread and wine to represent vnto vs the body and blood of Christ , rather then any other earthly creature ? Child . Because there are none other earthly creatures that can so fitly represent vnto our outward senses , those things which God would haue vs learne by this sacrament . Father . What be those things that God would haue vs learne by this Sacrament ? Child . By the breaking of the bread we haue to learne , the breaking of the bodie of Christ vpon the crosse , and by powring forth of the wine , the shedding of his blood : and by the distributing to all that are present , Christs communicating himselfe to all that will faithfully receiue him . By eating and drinking wée learne , that as bread & wine do nourish our bodies in this life : so Christs body and blood do nourish our soules to life euerlasting : and as the substance of bread and wine by digestion passeth into the substance of our bodies : euen so by faith , Christ and wée are vnited with an vnspeakable vnion , and wée made flesh of his flesh , and bones of his bones : and this is the proportion , and analogie betwixt the signe & the thing signified . For if the sacraments had not a certaine likenesse of those things wherof they are sacraments , then were they no sacraments at all . Father . What more is to be learned hereby ? Child . That wée being many are one in Christ , as of many graines is made one loafe , and of many grapes one wine . Father . For as much as the vnworthy receiuer is dāned as the Apostle saith , how wilt thou know , whether thou art a worthie receiuer or no ? Child . If I examine my selfe , and find that I humbly acknowledge mine owne vnworthines , that is to say , my sins , and be heartely sorry for them , and fully purpose amendment of life , assuredly resting vpon y e promises of pardon made in Christ , then am I worthy , because mine vnworthines is forgiuen , & put out of remembrance . Father . For whom are the Sacraments ordained ? Child . The sacraments are specially ordained for those which beleeue in Christ , and do séeke for remission of sins , & eternall life onely through his sacrifice : for how can the forgiuenes of sin bée sealed vnto the vnbeléeuers whose sin is not forgiuen ? Father . Who ought to approach vnto the Lords supper ? Child . None but such as haue the knowledge of God in some measure , or at least , that haue knowledge in this present action , and such as haue faith , repentance and loue . Father . How shall a man know that hee hath these things ? Child . Thrée wayes : First by his setled purpose , & desire to obey God according to al the commandements of the law Secondly , by his loue to the word of god Thirdly , by his daily fruits towards God and men . Father . Who are to be reiected and put back from the communion ? Child . Thrée sorts of men . Father . Which be they ? Child . First , strangers , that is , such as are vnknowen to the Pastor , are not to bée admitted , as it is written : A stranger shall not eate thereof . Secondly , Ideots , children , mad men , and fooles are not to be admitted ; for they cannot examine themselues according to the Apostles rules . Thirdly , notorious euill liuers by whom the congregation is offended ; for it is written : Giue not that which is holy vnto dogs . Againe , It is forbidden in the law , that any man being circūcised should be admitted to the communicating of the passouer , because they were polluted by touching a dead corps , and being at a buriall . God gaue often charges , and commaundements in the law , that if any man had vnwittingly defiled himselfe by any legall pollution , he might not enter into his owne house , much lesse approch vnto the Passouer till he was purified , and cleansed by offring vp a Sacrifice . Now all these Scriptures do plainely prooue that no prophane , or filthy persons : as whooremongers , drunkards ; blasphemers , riotters , and scoffers at religion , and such like may be admitted to the holy communion . Father . What say you to such as shew no loue nor desire to this holy ordinance of God , nor once so much as offer themselues vnto it , except sometimes at Easter a little for fashion and law sake ? Child . Such do shew themselues to bée little better then miscreants , and atheists : for they do contemptuously refuse the grace of God which hée offreth in this supper , and doubtlesse to abstaine of set purpose is no lesse sinne then to receiue vnworthily . For that patient which is daungerously sicke , and yet maketh no account of the Phisitions receit and order , deserueth no lesse blame , then hée which abuseth the same receit , that is , doth not vse it according to that diet and order that was prescribed him . Father . If some very bad persons chaunce to creepe in , or thrust in themselues to bee partakers of this holy institution , is therfore the whole action defiled ? Child . God forbid : for wée read throughout the scriptures that good & bad haue béene mingled together in matters of Gods worship and seruice , both word , prayer , sacraments and sacifices : and sure it is , that the wickednes of the wicked cannot defile or pollute either the Sacrament it selfe , or any of the godly communicants , but onely themselues . Father . Are all to be admited to the sacrament of the Lords supper , which professe saith and repentance either in truth or in shew ? Child . Yes ▪ Vnlesse there bée some speciall exceptions taken against them . For it is written , al the cōgregation of Israel shal obserue it through their generations , that is to say , all the members of the visible Church which are within the outward couenant . Father . How ought ministers to deale with many ignorant & simple men , & seely soules which are able to yeeld small reason of their faith : are they all to be admitted to the communion , or all to be reiected ? Child . As ministers ought not rashly to accept of all that offer themselues without examination and conference : so ought they not lightly to shut out any from that which should seale vp their remission of sinnes ▪ For albeit they be somewhat ignorant and simple , yet finding in them any séeds of religion , and sparks of the feare of God , shewing it selfe in some tractablenesse to know God , and in loue to the word , they are to admit them with encouraging and exhorting them to go forward . But if with ignorance and blindnesse , be ioyned either froward contempt of meanes , or méere carelesnesse , or open wicked behauiour , or profane dissolutenes without remorse when they be dealt withall ; Then they are with all mildnesse to be shut out . All glory be giuen to God. FINIS . Notes, typically marginal, from the original text Notes for div A20191-e110 Iob. 11. 7. Psal . 139. Exod. 3. Esay . 40. Verse . 18. Esay . 40. Abac. 2. 18 Iohn . 1. 7. Mat. 28. ver . 19. Act. 4. 24. Heb. 11 3. Heb. 11. 3. Psal . 19. Psal . 104. ver . 27. 28. Col. 1. 16. Col. 1. 16 Ioh. 4. 24. Psal . 103. ver . 20. Psal . 34. 7. Mat. 18. 10. Psa . 1. 91. 11 Mat. 18. 10. Esay . 9. 2. Iohn . 8. 44 2. Pet. 2. 4. Iud. ver . 6. Mark. 9. Mat. 26. 13 Mat. 12. 26 Eph. 6. 12. Eph. 1. 7. Eph. 6. 12. Iob. 1. 7. 1. Pet. ca. 8. Mat. 8. 29. 2. Pet. 2. 4. Iud. ver . 6. Gen. 1. 26. Gen. 3. Rom. 5. Iam. 1. 14. Rom. 7. 15 1. Cor. 2. 14 Heb. 6. 4. Rom. 8. 8. Tit. 1. 15. Iohn . 3. 3 Iame. 1. 18 Eph. 1. 13. Rom. 3. 20. Exod. 19. Exod. 19. Rom. 2. 2. Rom. 7. Rom. 7. Rom. 6. 14. Gal. 5. 13. 2. Cor. 3. 8. Heb. 1. 1. Rom. 6. 23. Iam. 2. 10. Gal. 3. 13. 2. Cor. 1. 21. Col. 1. 20. Col. 1. 14. Eph. 2. 13. Heb. 9. 12. Eph. 2. 14. Col. 1. 21. 2. Cor 5. 19 Ioh. 3. 15. Iohn . 5. 24 1. Cor. 1. 30 Act. 4. 12. Act. 10. 43. Eph. 2. 3. Esay . 64. 6. Iame. c. 13 1. Tim. 2. 8 Ioh. 15. 7. 1. Ioh. 3. 22 1. Ioh. 5 14. Eze. 14. 14 Mat. 20. 22 2. Cor. 12. 9 Luk. 18. 7. Lament . 3 8. Eph. 5. 1. Cor. 10. 2 Gen. 15. 9. Iud. 6. 37. 2. Reg. 20. ● Gen. 17. 7. 1. Cor. 7. 14 Act. 2. 39. Luk. 18. 16. 1. Cor. 11. Exo. 12. 45. 1. Cor. 11. 28 Mat. 7. 6. Exo. 12. 41. Num. 9. 6. Leuit. 13. Leuit. 14. Leuit. 15. Exo. 12. 47. 
A16536	----	A cleare forme of catechising, before the giving of the sacrament of the Lords Supper to this are subjoined two compends of the catechisme, fit for little children ... / by M. Zacharie Boyd ... Boyd, Zacharie, 1585?-1653. 1639 Approx. 101 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16536 STC 3446 ESTC S1824 22784149 ocm 22784149 25736 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16536) Transcribed from: (Early English Books Online ; image set 25736) Images scanned from microfilm: (Early English books, 1475-1640 ; 1788:18) A cleare forme of catechising, before the giving of the sacrament of the Lords Supper to this are subjoined two compends of the catechisme, fit for little children ... / by M. Zacharie Boyd ... Boyd, Zacharie, 1585?-1653. 119 p. By George Anderson, Printed at Glasgow : 1639. Signatures: A-G⁸ H⁴. Errors in paging: p. 78-79 and 98-99 misnumbered 80-81 and 99-89 respectively. Imperfect: faded. Reproduction of original in Glasgow (Scotland). Public Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper -- Early works to 1800. Catechisms, English. 2003-07 TCP Assigned for keying and markup 2003-08 SPi Global Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A cleare forme of Catechising , before the giving of the Sacrament of the Lords Supper . To this are subjoined two compends of the Catechisme , fit for little Children . JOHN XVII . vers . 3. This is life eternall , to know thee the onely true GOD , and Iesus Christ whom thou hast sent . By M. Zacharie Boyd , Preacher of Gods Word at Glasgow . Printed at Glasgow by George Anderson , 1639. AUGUST . Quòd Lex operum minando imperat , Lex Fidei credendo impetrat . TO THE READER , I Have studied to make all the answers short in these three Catechismes , for the helpe of thy memorie : First to know , and then to doe , is perfect Christianitie . TO The most Religious , and Noble Ladie , the Countesse of Argyle , &c. MADAME , THis world is full of people , whose religion is compounded like the TURKISH , in part CHRISTIAN , in part IEVV , in part WORLDLING , in part ATHEIST , in part as A grippa , almost Christians : Only these are happie , who according to the Apostle his wish , are altogether Christians . A time of tryall will come , which shall discerne almost from altogether : Happie shall these professours bee , to whom the Lord shall say , Yee are these which have continued with me in my temptations ; and I appoint unto you a kingdome , as my Father hath appointed unto me , that yee may eate and drink at my table in my kingdome ; of all honours this shall be found the greatest . GOD , Madame , hath highly honoured your La. both with grace and place : As for grace , yee may without flatterie , with S. Iohns Lady , be called the ELECT LADY : As for place , Yee both by birth and marriage are high , but highest in this , that your La. art humble . I will not heere enter into a large discourse , concerning the Noble and Potent Earle your La. Husband , whose vertues have most Oriently shined in our generall Assembly , which his Lordship did much honour with his presence , and help with his counsell . That which the Apostle did require for the house of Onesiphorus , that I most heartily wish to his Lordship , to your La. and to all your noble Line and Familie , that the Lord grant that yee may finde mercy of the Lord in that day . Let it please your La. graciously to accept of this little labour , and to honour it with your favour , it shall bee but an EARNEST of more , if I live , and if God permit . From Glasgow the 14. of Ianuar , 1639. Your Ladiships in all humble duety and observance M. ZACHARY BOYD The Summe of this Catechisme . 1. Of GOD. 2. Of mans Creation . 3. Of his Fall. 4. Of his Redemption . 5. Of the dueties which man owe to God for his Redemption . 6. Of the Sacraments which are the seales of the Covenant betweene God and man. I. OF GOD. 1. SUNDAY . Question . WHat is God ? Answere . An infinite Essence , that hath his being from himself , and is the fountaine of all being . Q What things are to bee considered in God ? A. The essence and the persons . Q. What sayest thou of his Essence ? A. It is spirituall , simple , incomprensible , unchangeable . Q. What difference is betweene the essence of God and the person ? A. The essence is the Divine substance , which is commoun to the three persons ; the person is a subsistence in the Divine nature . Q. How many Gods be there ? A. Only one God. Q. How many persons are they in the Godhead ? A. Three , the Father , Son , and holy Ghost . THE SECOND SUNDAY . ARE not these three persons divided one from another , so that it may be said , here is the Father , and there is the Son ? A. No , not . Q. How then ? A. The persons of the Trinitie are diverse one from another , but not separate . Q. How can that bee ? A. The Father in an unspeakable manner is in the Son , and the Son in the Father , and the holy Spirit in them both . Q. How are the persons distinguished one from another ? A. By their inward properties , & order of their outward working . Q. How are they distinguished by their inward properties ? A. By the works which they work within themselves . Q. What sorts of workes are these which are wrought with in the Trinitie ? A. They are not commoun to all the three persons , but every person hath his owne particular work proper to himself . The third Sunday . Q. WHat is that propertie of the Father , that is not common to the Son , and holy Ghost ? A. In that he hath begotten the Son from all eternitie , of the same substance with himselfe . Q. What is that speciall propertie of the Son ? A. That in the unitie of essence he hath from all eternitie beene begotten of the substance of the Father . Q. What is the propertie of the Holy Ghost ? A. He inseparably proceeds from the Father and the Son. Q. Is this a reall distinction which is betweene the Father , Son , and Holy Ghost ? A. It is , but we can not be capable of the same . Q. I have heard how the three persons are distinguished one from another in their inward properties ; now tell me how they are distinguished by their outward working . A. In that the Father is the Creator of all things , the Son the Redeemer , the holy Ghost our Sanctifier . The fourth Sunday . Q. ARE not the outward works of all the persons common to every person of the Trinitie ? A. They are common indeed . Q. How are they distinguished ? A. In respect of the order of their working . Q. Let me heare of the distinct order of their working . A. The Father hath created us , the Son hath redeemed us , the holy Ghost sanctifieth us . Q. Wherefore is the Father particularly called our Creator ? A. Because our creation proceeds from the father first in order . Q. Wherefore is the Sonne called our Redeemer ? A. Because our redemption was performed by the Son. Q. Wherefore is the holy Ghost called our Sanctifier ? A. Because our sanctification is immediatly wrought by the holy Ghost . Q. Thy meaning is that in every one of those outward workings , all the three persons concurre together ? A. I understand so . Q. Esteemest thou that the Father is greater then the Sonne , and holy Ghost ? A. They are equall in dignitie , power , and Majestie . Q. How then differ they ? A. They differ in number , and in order . Q. What sayest thou of the Father ? A. He is first , not in dignitie , but in order . Q. What sayest thou of the Son ? A. Hee is second , not in dignitie , but in order . Q. What sayest thou of the holy Ghost ? A. He is the third , not in dignitie , but in order . Q. What sayest thou of the three persons of the Trinitie ? A. These three are the one eternall God , blessed for ever . 2. Of Mans Creation . The fifth Sunday . Q. WHat is it to create a thing ? A. To create properly is to make something of nothing . Q. How hath God made all things of nothing ? A. By his infinite power . Q. How governeth Hee all things that hee hath made ? A. By his infinite wisdome . Q. Whereof was man made ? A. Of the dust of the earth . Q. What learnest thou thereby ? A. I learne to be humble . Q. Is there nothing in man but dust ? A. There is a living soule . Q. How was man made at the first ? A. According to Gods image . Q. What is that image of God , according to which man was made ? A. Perfect holinesse and righteousnesse . Q. What other thing is to be considered in that image of God ? A. The likenesse and resemblance of man with God , was also in respect of that rule and authoritie given unto him by God over all the creatures . 3. Of Mans Fall. The sixth Sunday . Q. DID man keepe that image of God ? A. No , not . Q. How lost he it ? A. By sinning against God. Q. What was his sin against God ? A. He did eat of the forbidden tree . Q. What other sin had he ? A. Pride , and unbeliefe . Q. What was his pride ? A. He would be equall unto God. Q. What was his unbeliefe ? A. He believed Sathan , and not God. Q. What said Sathan unto him that he beleeved ? A. He said he should be equall unto God himselfe . Q. What said God unto him ? A. He said that hee should die the death . Q. Who were the instruments of mans fall ? A. The Divel , the Serpent , and the Woman . Q. How did these three deceive the man ? A. The Divel entered a lying spirit into the Serpent , and by the Serpent seduced the woman , who entised her husband to eate of the tree . Q. What deserved they for such eating ? A. Death and eternall Condamnation . Q. But how could God in justice for so light a sin destroy all mankinde ? A. The sin was not light , because it was done against an infinit Majestie . Q. What hath followed upon this sin ? A. All men since that fall are borne in sinne , and conceived in iniquitie . The seventh Sunday . Q. WHat is sin ? A. The transgression of Gods Law. Q. How many sortes of sinne bee there ? A. Two : originall sin , and actuall sin . Q. What callest thou original sin ? A. That corruption wherein all mankinde is conceived ; and born , since the fall of Adam . Q. What hath this sinne done to man ? A. It hath defiled all the faculties of his soule . Q. What hath it done to his minde and understanding ? A. It hath so blindfolded it , that the wisdome of God seemeth folie to man. Q. What hath it done to his will ? A. It hath made it perverse and froward against the will of God. Q. What hath it done to his affections ? A. It hath set them altogether upon corruption , and uncleanes . Q. This then is thy meaning , that originall sin , like a leprosie , hath desiled the whole man ? A. It is even so . The eight Sunday . Q. WHat callest thou actuall sinne ? A. Every omission of our duety , and commission of that which is against the law of God. Q. In how many wayes sin we ? A. In three wayes especially in thought , in word , and in work . Q. Can a lightword be sinne ? A. For every ydle word we shall give account . Q. But is not our thought free ? A. No , not . Q. How knowest thou that an evill thought is sin ? A. Christ hath said , that to lust after another mans wife , is to commit adulterie in the heart . Q. How differeth originall sinne from actuall sinne ? A. As the tree from the fruite , or as the root from the branches . Q. Thy meaning , is that originall sinne , is the root from whence spring all our actuall sins ? A. I understand so . The ninth Sunday . Q. ARE all men sinners ? A. Yea , verily . Q. Is it not said , that these that are borne of God sin not ? A. Sin reigneth not in their mortall bodies . Q. When is sin said to reigne in a man ? A. When hee so taketh delight in his sins , that hee careth not in any wife for the offending of God. Q. Doe the godly sin with such a delight ? A. No , not ; they doe the evill they would not . Q. How is that done ? A. The flesh coveteth against the Spirit . Q. What understandest thou by the coveting flesh ? A. That remainder of naturall corruption , which as yet is unmortified in the godly . Q. Wherefore callest thou these rests of corruption in the faithfull , after the name of flesh ? A. Because through the flesh , or through carnall generation , the filthinesse of sin is conveyed unto the whole man. Q. What other reason may bee given . ? A. Because the flesh or body is the instrument to execute the lustes of our naturall concupiscence . Q. What understandest thou by the Spirit against whom our corruptions covet ? A. By the Spirit I understand the holy Spirit , and his working , whereby our naturall corruptions are subdued . Q. What deserve our sinnes at Gods hand ? A. Death . Q. How many sortes of death be there ? A. Two , the death of the body , and the death of the soule . Of Mans Redemption . The tenth Sunday . Q. WEE have heard first of GOD , secondly of mens creation , thirdly of his fall into sin , which deserveth death , now it followeth that thou declare who is mans Saviour ? A. Jesus Christ. Q. Who is Iesus Christ ? A. The Sonne of GOD conceaved miraculously by the holy Ghost , in the wombe of a Virgine . Q. Beleevest thou that he is that promised seede of the woman ? A. I do so with my heart . Q. Whether was he man onely , or both God and man ? A. He was both GOD and man , in one person . Q What needed the Saviour of man , to be man ? A. That hee might die for our sinnes . Q. What other reason be there ? A. Seeing it was man that had sinned , the justice of GOD required that a man should suffer for the sin of man. Q. Wherefore needed our Saviour to be GOD ▪ A. That he might beare that infinite wrath of GOD , and at last overcome death . Q. What other reason hast thou ? A. That his death might be of ane infinite merite . Q. Thou thinkest then that none but hee who was also GOD , could overcome death , and by his death make a full satisfaction to GODS justice ? A. I beleeue so . The eleventh Sunday . Q. WHerefore was Hee called Jesus ? A. Because Hee came to save his people from their sins . Q. Wherefore callest thou Him CHRIST ? A. Because hee was anointed with the spirituall oyle of grace , and that without measure . Q. Whereunto was he anointed ? A. Unto three spirituall offices . Q. What were his offices ? A. He was a King , a Prophet , and a Priest. Q. What needed our Saviour to be a King ? A. For to rule and defend us against our enemies . Q. Who are our chiefest enemies ? A. The Divel , the world , and the corruptions of our own flesh . Q. What needed him to bee a Prophet ? A. For to teach us by his word the way of salvation . Q. Wherefore was he a Priest ? A. For to offer up sacrifice for us . Q. What sacrifice offered he up ? A. Hee offered up himselfe once for all . Q. What sort of death died he for us ? A. A cursed death ▪ upon á tree . Q. Wherefore died Hee such a cursed death ? A. That hee might deliver us from the curse of God. Q. Is there such a power in Christs death ? A. Yea verily . Q. Wherefra cometh this power ? A. From the dignitie of his person . Q. Esteemest thou that the infinite merite of Christs death is from the dignitie of his person ? A. I understand so . Of the dueties which man owe to GOD for his Redemption . The twelfth Sunday . Q. WHat owe we to God for so great a Salvation ? A. We owe to him service . Q. How many parts are they of God's service ? A. Foure , faith , obedience , prayer , and thanks . Q. What is faith ? A. It is an assured knowledge of Gods mercy in Christ , particularly apprehended by these whom God hath elected to salvation . Q. Is not Sathan said to beleeve ? A. He hath knowledge , but not that assurance which is the life of faith . Q. Thou understandest that Sathan knoweth that God is infinite in mercy , but that he hath no assurance of any mercy for himselfe ? A. I understand so . Q. Who worketh this true faith in our hearts ? A. The holy spirit . Q. By what meanes worketh he the same ? A. By the preaching of the Word . Q. Is our faith perfect ? A. As long as we are here we must pray God to increase our faith . The thirteenth Sunday . Q. BY what meanes is our faith strengthned ? A. By the continued hearing of the word , by earnest prayer , by receiving of the Sacraments , and by a good life . Q Wherefore are we said to be justified by faith ? A. Because by faith we apprehend Christ , and all his merites , whereby wee appeare just in Gods presence . Q. Is not man justified by his good works ? A. Before men he may be , but not before God. Q. Wherefore not before God ? A. Because God hath denounced a curse against him that fulfilleth not perfectly the whole law . Q. Can not a man perfectly fulfill the law of God ? A. No , not . Q. How provest thou that ? A. Because there is no man but he sinneth , and sin is the transgression of the law . Q. Thou beleevest that it is Christ onely , who by his works and sufferings hath made full satisfaction for all the faithfull ? A. I beleeve so . The fourteenth Sunday . Q. MAY not a man bee saved without Faith ? A. There is no salvation without faith . Q. Give a reason wherefore not . A. Because without faith it is impossible to please God. Q. Where is the summe of our faith to be found ? A. In the Creede . Q. Into how many parts may the Creede be divided ? A. Into four parts . Q. What doeth the first part containe ? A. Concerning God the Father , and our Creation . Q. What doeth the second part containe ? A. Concerning God the Son , and our Redemption . Q. What is in the third part ? A. Concerning the holy Ghost and our sanctification . Q What doth the fourth and last part of our Creed containe ? A. Concerning Gods Church , and his gifts bestowed upon her . The fifeteenth Sunday . Q. WHat have we in the Creed concerning God the Father ? A. Three things , his name , his attribute , his work . Q. What is his name ? A. He is called Father . Q. Whose Father is he ? A. He is Christs and ours . Q. How is he Christs Father ? A. By generation he hath begotten him from all eternitie . Q. How is he our Father ? A. By adoption especially . Q. What callest thou Adoption ? A. That is , God of his free mercy and grace hath chosen us to be his heires in Christ. Q. What is the Fathers attribute ? A. Almighty . Q. What understandest thou by the word Almightie ? A. That he hath all power to doe what he pleaseth in Heaven , and in earth . Q. What is his worke ? A. Hee hath created the Heavens and the earth , that is , by his infinite power hath made them all of nothing . Q. What doth he now to these things which he hath created ? A. Hee still upholdeth and governeth them by his providence . The sixteenth Sunday . Q. WHat have wee in the Creede concerning God the Sonne . A. Four chief things . Q. What bee these ? A. His titles , his incarnation , his passion , and his exaltation . Q. What are his titles ? A. They are foure , to wit , Jesus , Christ , his Son , our Lord. Q. What callest thou his incarnation ? A. He was incarnate when the word was made flesh . Q. How many things hast thou to consider concerning his incarnation ? A. Three chiefly , the personall union , the sanctification of that masse , whereof Christs body was made , and the efficient cause that wrought that work . Q. Wherein did that personall union consist ? A. In the joining of the divine and humane nature together in one person . The seventeenth Sunday . Q. HOw many natures are they in Christ Iesus ? A. Two : the Divine and the humane nature , Christ God and man. Q. Is not Christ God and man two persons ? A. No , not ; but the two natures are joined into one person . Q. How was this great worke wrought ? A. By the unspeakable power of the holy Ghost . Q. What sayest thou of Christs birth ? A. Hee was borne of the Virgine Mary . Q. Wherefore behooved it him to be borne of a Virgine ? A. That hee might be conceived without sin , and so might bee a perfect Saviour . Q. Hast thou no other reason ? A. It was so foretold , that the seede of the woman ; and not of the man , should tread down the head of the Serpent . The eighteene Sunday . Q. I have heard of Christ's titles , and of his incarnation , now let me heare what befell unto him after his birth ? A. He was first humbled , and thereafter exalted . Q. How many parts are they of his humiliation ? A. Foure . Q. What was the first ? A. He suffered many sorrowes . Q. What was the second ? A. He died on the cursed tree of the crosse . Q. What was the third ? A. He was buried . Q. What was the fourth ? A. He descend unto hell . Q. What sorrowes suffered he ? A. Hunger and thirst and wearynesse , revilings , scornings , and fearfull persecution . Q. Wherefore dyed he ? A. For our sins . Q. Might not satisfaction be made without death ? A. No , not , Q. What is the reason ? A. Because the wages of sinne is death . Q. What sort of death dyed he ? A. The cursed death of the Crosse. Q. Wherefore was the death of the Crosse more cursed then any other death ? Q. Because GOD had said , cursed be that hangeth on a tree . A. Wherefore was that hanging called cursed ? A. Not for the punishment it selfe , but for sinne the cause of that punishment . Q. For what other reasons was that death called cursed ? A. There be two other reasons . Q. What is the first reason ? A. It was called cursed , because of the excessive paine and shame that was in that death . Q. What is the other reason ? A. Because by that death God in manner of a Prophesie did designe Christ , who by dying on a tree should redeeme us from the curse of the law . Q. What needed Christ to be buried ? A. For to assure the world of his death . Q. What is that to say , that he descended into hell ? A. That is , he suffered in his soule unspeakeable torments for our sinnes . Q. When chiefly suffered he these paines ? A. When he cryed , My God , my God , why hast thou forsaken me ? The ninteene Sunday . Q. FRom Christs humiliation let us come to his exaltation : How many degrees are they of his exaltation ? A. Three ; first his resurrection , Secondly his ascension ; Thirdly his sitting at the right hand of God the Father . Q. Wherefore did Christ rise againe from the dead ? A. For to show that he had overcome death . Q. What other reason is there of his resurrection ? A. Hee being God and man in one person , could not be holden of death . Q. For what other cause arose He ? A. As He died for our sinnes , so Hee arose for our righteousnesse . Q. Wherefore was Christ said to arise for our righteousnesse ? A. Because by his resurrection he did evidently declare , that he had by his death purchased righteousnesse to our Soules . Q. What comfort hast thou of Christs resurrection ? A. That my dead body and all the dead bodies of the faithfull shall likewise arise at the last day . Q. What ground hast thou of that comfort ? A. Because Christ who is risen is the head , and wee who are the members must follow the head . The twentie Sunday . Q. WEE have heard of Christs resurrection , the first degree of his exaltation ; what is the second ? A. His ascension into heaven . Q. By what power was that done ? A. By the might and power of his Godhead . Q. Is not his body on earth any more ? A. No , not . Q. But he hath said , that he will be with his Church unto the end of the world ? A. That is to be understood of the presence of his Spirit . Q. But how can his manhood be seperate from his Godhead ? A. They are no more seperate then the sun and his beames . Q. Make that more cleare ? A. The body of the sun is only in the heavens , but his beames do descend unto the Earth ; So Christ man is onely in the heavens , but his Godhead filleth both heaven and Earth . Q. What comfort hast thou of Christs ascension ? A. Hee is gone up for to prepare a roome for his Saints . Q. How knowest thou that ? A. Hee hath said , I goe to prepare a place for you , and I will come againe , and receive you unto my self , that where I am , there yee may bee also , Iohn 14.3 . The twentie one Sunday . Q. WHAT is the third degree of his exaltation ? A. He sitteth at the right hand of God the Father . Q. Hath God a right hand or a left ? A. No , not ; for GOD is a Spirit . Q. What then , is that to sit at Gods right hand ? A. It is a forme of speach borrowed from Princes , whose custome is to place at their right hand these whom they honour above others . Q. What then is the meaning of these words , that Christ sitteth at the right hand of God ? A. That hee is in unspeakable dignitie and authoritie , having absolute power over all the creatures . Q. What is the Lord now doeing for us at the right hand of his Father ? A. Hee is interceeding for us , that is , making request and intreatie in our behalf . The twentie two Sunday . Q. WHat is the manner of CHRISTS intercession , while he is now in the Heavens ? A. He ascended up into heaven , to appeare in the sight of God for us , Hebr. 9.24 . Q. How is that done ? A. By presenting his person and his passion before the face of God. Q. Hovv then doth hee request for us ? A. By willing and desiring that his Father would accept his merits in our behalfe . Q. Shall the Lords body for ever remaine in the heavens ? A. No , not , at the last day he shall come downe to judge the quicke and the dead . Q. Hovv shall the judge come dovvne ? A. He shall descend with a shout with the voice of the Archangel , and with the Trumpet of God in unspeakable glory . Q. What honour shall the godly have that day ? A. They shall all sit downe upon Thrones at Christs right hand . Q. What shall they doe upon these Thrones ? A. They shall judge the world , 1 Cor. 6.2 . Q. But shall not Christ himselfe that day be the onely judge ? A. Hee shall bee so , but his Saints shall sit as assessours , for to approve his judgement . Q. Where shall the wicked then be ? A. At Christs left hand . Q. What understand yee by his left hand ? A. As to bee at his right hand is understood to bee in dignitie , so to bee at his left , is understood to be in shame and ignominie . Q. What shall the judge say unto the godly at his right hand ? A. Come yee blessed of my Father , and receive a kingdome . Q. What shall he say to the wicked at his left hand ? A. Depart from me to hell fire , with the Divel and his angels . The twentie third Sunday . Q. WEE have heard of the first two parts of the Creede to wit , of the Father and of the Sonne : what is contained in the third part ? A. That which concerneth the holy Ghost , the third person of the Trinitie . Q. Wherefore callest thou him holy ? A. Both for his nature and his office . Q. Wherefore is he called holy for his nature ? A. Because hee is holy in himself , yea , holinesse it self . Q. Wherefore is he called holy for his office ? A. Because by his operation he maketh all the faithfull holy . Q. What be the chiefe fruits of the holy Ghost ? A. Faith , love , joy , gentlenesse , meeknesse , temperance , peace and patience &c. The twentie foure Sunday . Q. WHat is contained in the fourth part of the Creed ? A. That which concerneth the Church . Q. What is the Churche ? A. A companie of these whom GOD by his Spirit hath sanctified . Q. What are the qualities of the Church ? A. It is holy and catholicke . Q. Wherefore callest thou it holy ? A. Because Gods children on earth are holy in part , and in heaven are perfectly holy . Q. Wherefore callest thou it Catholicke ? Q. Because it is universall , and reacheth unto all nations , to all times , sexe and age . Q. How many parts hath the Catholicke Church ? A. Two , the Church triumphant in heaven , and the Church militant on earth . Q. Whom callest thou the Church triumphant ? A. These who in the spirituall warfare have overcome the Devill , the World , and the flesh . Q. Whom callest thou the Church militant ? A. These who are yet on earth fighting against the enemies of their salvation . The twentie five Sunday . Q. WHat are the chief prerogatives of the kirk ? A. These four , the communion of Saints , the forgivenesse of sins , the resurrection of the body , and life everlasting . Q. What is that communion of Saints ? A. It is that love and fellowship which the children of God have with Christ , and among themselves . Q. Who are these Saints ? A. The Faithfull on the earth and the Souls of the Faithfull now in heaven . Q. Wherefore are they called Saints ? A. Because they have beene sanctified by the holy Spirit . Q. What is the second benefite belonging to the Church ? A. The remission of sins . Q. What call ye the remission of sins ? A. A free pardon , and forgivenesse of all our faults . Q. Who hath procured this ? A. Christ Jesus by his death upon the crosse . The twentie sixth Sunday . Q. WHat is the third benefite belonging to the church ? A. The resurrection of the body . Q. What is the cause of the resurrection of the faithfull ? A. The resurrection of Christ. Q. Is Christs resurrection the proper cause which effecteth the resurrection of the faithfull ? A. It is the true cause indeed . Q. Give me the reason ? A. Christ is the head , and the godly are his members , which must follow their head . Q. What then shall bee the cause of the resurrection of the Wicked ? Shall they not rise by the vertue of CHRISTS resurrection ? A. No , not . Q. By what power then shall they rise ? A. By the power of Christs justice , constraining them to come out of their graves . Q. What is the last benefite that GOD shall bestow upon His Church ? A. Life everlasting . Q. What a life shall that be ? A. A life perfectly happy in the heavens . Q. What things shall wee enjoy in the heavens ? A. Fulnesse of joy , and pleasures for evermore . The twentie seven Sunday . Q. WE have heard of the first part of Gods service , which is to believe in God , Now let me hear what is the second part of Gods service . A. It is to obey God. Q. Where learne we what obedience we owe to God ? A. In Gods law , whereof the summe is the ten commandments . Q. How are the ten commandements divided ? A. Into two tables . Q. How many commandements are there in the first table ? A. The first foure . Q. How many in the second ? A. The last six . Q. What is the summe of the first foure ? A. Our whole duetie towards our GOD. Q. What is the summe of the last six ? A. Our whole duetie towards our neighbour . The twentie eight Sunday . Q. WHat is the first Commandement ? A. Thou shalt have no other Gods before my face , Q. What is there forbidden ? A. All atheisme , and giving of Gods honour to any thing beside God. Q. What is there commanded ? A. The worship of the true God. Q. What is the second commandement ? A. Thou shalt not make to thy self any graven image , &c. Q. What is there forbidden ? A. That we represent not God by any outward shape or figure . Q Wherefore that ? A. Because God is invisible , and can not by any image be represented truely . Q. What difference is between the first commandement and the second ? A. In the first , the inward worship of GOD is commanded , in the second , the outward forme which is fittest for the worshipping of GOD is enjoyned . Q. What is the third commandement ? A. Thou shalt not take the name of the LORD thy GOD in vaine . Q. What is heere forbidden ? A. All blasphemies , all unreverent speakings , or thinking of God , or doing of his worship otherwise then he hath ordained . Q. What is heere commanded ? A. That we both thinke and speake with all reverence of his titles , words and workes . The twentie ninth Sunday . Q. GOE to the fourth commandement ? A. Remember thou keepe holy the Sabboth day , &c. Q. What is heere commanded ? A. That we consecrate the seventh day unto his service . Q. What is forbidden ? A. All worldly businesse , also all the words and thoughts which concerne the affaires of the earth . Q. May we neither thinke nor speake of things concerning the earth on the Sabboth day ? A. No , not . As in that day we are forbidden to speake our own wordes ; So also to thinke our owne thoughts . Q. What signifieth the word Sabboth ? A. Sabboth day , that is a day of rest , or of ceasing , from worke . Q. What callest thou to sanctifie the Sabboth ? A. It is to seperate it from common workes , such as pertaine to this naturall life , and consecrate it to God and to holy workes , such as concerne the spirituall life . Q. What are the workes of the Sabboth day ? A. To preach the word , to heare it , to meditate , to confer , to visite the sicke , to give almes to the poore . Q. What time must be observed in the observation of the Sabboth ? A. From evening to evening , said the Lord , you shalt celebrate your Sabboth . Levit. 23.32 . The thirtie Sunday . Q. WHat is the fifth commandement ? A. Honour thy Father and thy mother , &c. Q. What is heere commanded ? A. That all inferiours reverence both in heart and outward gesture their Superiours , and that also Superiours , do their duty to their inferiours . Q. What is heere forbidden ? A. All contemning of superiours , and all disdaining of inferiours , in thought , word , or worke . Q. What is the sixt commandement ? A. Thou shalt not murder . Q. What is heere forbidden ? A. To hurt any way our neighbours person . Q. VVhat is heere commanded ? A. To do what we can for the preservation of the life of our neighbour . Q ▪ VVhat is the seventh commandement ? A. Thou shalt not commit adulterie . Q. VVhat is heere forbidden ? A. All sortes of filthinesse , either in thought , word , or work . Q. VVhat is heere commanded ? A. That we keepe our vessels cleane in sanctification and honour . The thirtie one Sunday . Q. WHat is the eight commandement ? A. Thou shalt not steale . Q. VVhat is forbidden there ? A. To greedily cover , reave , seeke , or take by fraud that which is not our owne , or to spend our owne lavishly . Q. VVhat is there commanded ? A. That we carefully keepe our neighbours goods , as though they were out owne , and also to manage well that which GOD hath given us . Q. What is the ninth commandement ? A. Thou shalt not beare false witnesse . Q. What is heere commanded ? A. To love the trueth , and to maintaine it . Q. What is the tenth commandement ? A. Thou shalt not cover thy neighbours house , nor his wife , &c. Q. What is the summe thereof ? A. That we keepe our hearts from the least inclination to sinne . Q What is heere forbidden , that was not forbidden in the other commandements ? A. In the other commandements , the stronger evill desires which are fostred with consent , are forbidden ; but in this commandement , the least evill thoughts is disallowed , though as soone as it in our heart , we abhorre it . Q. Thou willest then that in the other commandements , these evill thoughts are forbidden which are entertained and made welcome , but that in the tenth commandement , the least motion of the heart to sinne is forbidden , though it want a full consent or likeing ? A. I understand so . Q. What is the summe of the whole law ? A. That we love the Lord our God with all our heart , with all our soule , and with our whole strength , and that wee love our neighbour as our self . The thirtie two Sunday . Q. WEE have heard of faith and obedience the two first parts of Gods service : now let us heare what is the third part of Gods service ? A. To pray to God. Q. What is prayer ? A. A putting up of our requests to God , in the name of his Sonne . Q. For whose sake must we seeke from God , the things we stand in neede of ? A. For Christ Jesus his sake . Q. May we not desire the Saints of heaven to pray for us ? A. There is but one Mediator Jesus Christ. Q. Doe wee know how to pray as we should ? A. Not , but the Spirit of God who helpeth our infirmities , putteth good motions into our minde , and good words into our mouth . Q. What is the best rule of prayer which we have ? A. That patterne of Christs , Our Father which art in Heaven , hallowed be thy Name , &c. Q. How many parts are they in the Lords prayer ? A. Three ; the preface , the petitions , and the conclusion . The thirtie three Sunday . Q. WHat are the wordes of the preface ? A. Our Father which art in Heaven . Q. What good learne we of these wordes ? A. To come with boldnesse to our GOD , because Hee is our Father , and also with great respect , because hee is our heavenly Father . Q. How many petitions are in the Lords prayer ? A. Six . Q. How divide you these six petitions ? A. The first three concerne GODS owne glory ; the last three concerne our selves , and our neighbour . Q. What is the first petition ? A. Hallowed bee thy Name . Q. What is the meaning of these wordes ? A. That GOD may be knowne to be a holy GOD , and so may bee reverenced and worshipped by all his creatures . Q. What is the second petition ? A. Thy kingdome come . Q. What is the meaning thereof ? A. That Christ may both inwardly in our hearts , and outwardly among men rule and governe , untill hee put all his enemies under his feete . Q. What is the third petition ? A. Thy will bee done in earth , as it is in Heaven . Q. What is the meaning thereof ? A. That GOD bee obeyed as perfectly by his Saints on Earth , as by the Saints and Angels of Heaven . The thirtie fourth Sunday . Q. I have heard of the first three petitions which concerne God , now tell me what is the first of the three petitions which concerne our selves and our neighbour ? A. The first of those three , is , Give us this day our dayly bread . Q. What is the meaning thereof ? A. That GOD would give unto us the things of this world , as meat , drink , cloathing , honour , children , or any other worldly thing , so far as hee thinketh it expedient for his owne glory , and for our well . Q ▪ What is the second petition ? A. Forgive us our trespasses , as wee forgive them that trespasse against us . Q. What is the meaning thereof ? A. That GOD in his mercy would most freely pardon our sins . Q. Wherefore is this subjoyned as we forgive these that trespasse against us ? A. To teach us to be mercifull to these that offend us . Q. What is the last petition ? A. And leade us not into temptation , but deliver us from evill . Q. What is the meaning thereof ? A. That GOD deliver us from the snaires of the Devil , of the world , and of our owne corruptions , and from all other dangers whatsoever . Q. What is the conclusion of that most perfect prayer ? A. For thine is the Kingdome , the Power , and the Glory , for ever . Q. How many things are to be considered in these words ? A. Foure ; first that God is a King ; Secondly , that he is powerfull , Thirdly , that hee is glorious ; Fourthly , that hee is eternall . The thirtie five Sunday . Q. WHat is the fourth and last part of GODS service ? A. To give God thanks for all his benefites . Q. What thankes requireth God of us ? A. That we set foorth his glory with heart , tongue , and hand . Q. How thank we GOD with our hearts ? A. When wee think honourably of him , and acknowledge his goodnesse . Q. How thank we him with our tongues ? A. When our tongues are instruments of setting foorth his glory in godly words . Q. How thank we God with our handes ? A. When the actions of our life are so holy , that these who see them , are moved to praise our heavenly Father . Q. What is the summe of the whole Covenant betweene GOD and man ? A. That GOD shall bee a friend to man , and that man shall serve GOD , by believing in him , by obeying him , by praying unto him , and by giving him thanks . Q. Thou understandest heere the Covenant betweene God and man , is a mutuall promise betweene God and man , to wit , that God shall be a friend to man , and man shall be a faithfull servant unto God ? A. I understand so . The thirtie six Sunday . Q. WHat callest thou a Covenant ? A. A league or agreement betweene two or more parties . Q. What is the Covenant of God and man ? A. A league or agreement which God hath made with men for salvation . Q. What other name hath this Covenant in Scriptures ? A. It is called a Testament . Q. What is properly called a Testament ? A. That which we commonly call a mans will and appointment , for the bestowing of his goods among his friends ▪ Q. Wherefore is Gods Covenant called a Testament ? A. Because it was confirmed and ratified by the death of Christ who made the Covenant , and also because it containeth his last will written down . Q. How many Covenants hath God made with man ? A. Two , the Covenant of workes , and the Covenant of grace . Q. What callest thou the Covenant of workes ? A. It was a league which God made with Adam and all his posteritie , on condition of their perfect obedience . Q. Did man keepe that Covenant ? A. No , not . Q. Is he now able to keepe it ? A. No , not . Q. Wherefore is it then delivered unto men in the Scriptures ? A. To convince them of sin , that they may seek mercy in Christ. Q. What callest thou the Covenant of grace ? A. It is an agreement concerning men , to bee freely saved through faith in Christ. Q. What is the substance of this Covenant ? A. Salvation by faith in Christ. Q. When , and where was the Covenant of grace made ? A. Incontinent after Adams fall , GOD in Paradise promised , that Christ , the feed of the woman should tread down the head of the Divel , the old Serpent . Q. How many Covenants of grace hath GOD made with man ? A. Onely one . Q. In Scriptures I read of an old Testament or Covenant and of a new Testament or Covenant ? A. The same Covenant of grace is either old or new , in diverse respects and circumstances , being one for Substance . Q. Wherefore callest thou the Covenant of grace , the old Covenant ? A. In regard of the first dispensation of it , by Moses towards the Jewes in diverse rites and ceremonies , which in time like old things vanish away . Q. Wherefore is it called a new Testament or Covenant ? A. In regard of the dispensation of it by Christ , without such rites and figures , to endure alwayes new and the same unto the end of the world . 6. Of the Sacraments . The thirtie seventh Sunday . Q. WEE have heard of the first five parts of the Catechisme , First , of God , Secondly , of mans Creation , Thirdly , of his Fall , Fourthly , of his Redemption ; Fifthly , of mans dueties to GOD for the same , which is the summe of the Covenant between GOD and man , now let me heare of the seales of that Covenant ? A. The Sacraments are these seales . Q. Wherefore serve these seales ? A. For the confirmation of our Faith. Q. What neede have we of seales unto Gods promises , seeing God cannot lie . A. Because our faith is weake , it hath neede to be strengthned . Q. What is a Sacrament ? A. It is an outward seale appointed by God , for to certifie us of our Salvation in Christ. Q. How many Sacraments had the Jewes under the law ? A. Two ; Circumcision and the Paschall Lambe . Q. What was the outward seale in Circumcision ? A. The cutting away of the foreskine . Q. What did that represent and seale ? A. The cutting away of the Superfluitie of Sin. Q. What was the outward signe and seale of the Sacrament of the lambe ? A. The lambe was first killed , after it was eaten . Q. What did all that represent and seale ? A. That Christ was killed for to be food for our soules . The thirtie eight Sunday . Q. HOW many Sacraments are they under the Gospell ? A. Two , Baptisme and the Lords Supper . Q. What is Baptisme ? A. A seale of our entrance into the Church . Q. What is the visible signe in Baptisme ? A. The element of water with the outward actions , as the sprinkling , washing , dipping into water , abiding under the water , and comming out of the water . Q. What doth the water represent unto us ? A. The blood of Jesus Christ and his Spirit . Q. What are the speciall graces sealed up untous , while wee are baptized ? A. Our Justification and Sanctification . Q. What outward action represents our justification ? A. As the water washeth away all uncleanesse from the body , so the blood of Christ washeth away all sinnes from our soules , which is our justification . Q. What outward actions represent our Sanctification ? A. They be cheefly three , first , the dipping of the body , Secondly , the staying under the water , Thirdly the comming out of the water . Q. What signifieth the dipping of the body ? A. It signifieth the mortification of sinne , or fellowship with Christ in his death . Q. What signifieth the staying under the water ? A. It signifieth the buriall of sin . Q. What signifieth the comming out of the water ? A. The resurrection from sin to newnesse of life ▪ Rom. 6.3 . Q. What is the differences of these two graces Iustification and Sanctification , which are sealed by our Baptisme ? A. Justification is the absolution of a sinner from the guilt of sinne ; Sanctification is an alteration of qualities from evill to good . Q. Make the matter yet more cleare ? A. Justification consists in remission of sinnes , and imputation of justice for the obedience of Christ ; Sanctification is a renovation from our corrupt nature . Q. What other difference is betweene these two . A. Justification is perfect in this life , but Sanctification is heere imperfect . Q. To whom belongs the Sacraments of Baptisme ? A. To all the faithfull , and to their children . Q. By what reason provest thou that little children should be baptixed ? A. Because they are entered into the Church , and Baptisme is a seale of their entrance into the same . The thirtie ninth Sunday . Q. WHAT is the Lords Supper ? A. A seale of our spirituall nourishment in the Church . Q. What are the visible signes ? A. Bread and wine . Q. What other signes are in the Lords Supper ? A. The outward actions , to wit , the breaking of the bread , and powring out of the wine , and the distributing of the same . Q. What doth the bread in the Sacrament represent ? A. The blessed body of Christ. Q. What doth the breaking of the bread represent ? A. The breaking of Christs body and soule with unspeakable torments . Q. What doth the wine signifie ? A. The blood of Christ. Q. What doth the powring out of the wine signifie ? A. The powring out of Christs blood . Q. What is the spirituall grace represented and offered unto us , by the elements and actions ? A. The nourishment of our souls . Q. Make that more cleare ? A. As the bread eaten feeds the body , and as the wine drunke rejoyceth the heart , so the body and blood of Christ apprehended by a lively faith , like meat strengthneth , and like wine rejoiceth the soule . The fourtie Sunday . Q. MAY not little children be partakers of the Sacrament of the Supper , as well as of Baptisme ? A. No , not . Q. What is the reason ? A. Baptisme is a Sacrament of our entrance into the Church , but the Sacrament of the Supper is onely for these that have understanding . Q. How knowest thou that ? A. Because it is enjoined to all these that partake of the Supper , to try & examine themselves , which infants cannot do . Q. What are the spirituall duties of these that would rightly communicate ? A. That every man examine himself , and so eate of that bread , and drinke of that cup. Q. Wherein consists that examination ? A. That a man try himselfe if he hath these three things , faith , love , and repentance . The fourtie one Sunday . Q. WHAT should he try of his faith ? A. If he knoweth God , and is in some measure assured that Christ died for him . Qu What if his faith be weak , may he come to the table of the Lord ? A. This Sacrament is not for these that are perfect , but for to strengthen these that are weake . Q. What should the communicant try of his love ? A. If hee loveth his God better then all things . Q. What should he try concerning his love towards his neighbour ? A. If he desireth by all meanes not only not to hurt , but also to his neighbour in his person , name , helpe and estate . Q. What shall he try of his repentance ? A. If hee from his heart bee sory for his bypast sins , and also bee resolved to amend his life in all times to come . Q. By what singes will this repentance appeare ? A. By seven Q. What is the first ? A. A care to leave the sinne wherein hee is fallen , 2 Cor. 7.11 . Q. What is the second ? A. An utter condemnation of himselfe for sinne , with a craving pardon . Q. What is the third ? A. A great anger against himselfe for his carelesnesse . Q. What is the fourth ? A. A feare least hee should fall into the same sin againe . Q. What is the fifth ? A. A desire ever to please God. Q. What is the sixt ? A. A zeale , or increase of affection in well doing . Q. What is the seventh ? A. Revenge upon himself for his former offence . 2 Cor. 7.11 . The fourtie two Sunday . Q. THinkest thou that a man must have faith , love , and repentance , in a good measure before he come to the table of the Lord ? A. Yea , verily ; for the wedding garment is made of these three graces . Q. What then should be our chiefe exercise , before we come to the Lords Supper ? A. To try if we have faith love , and repentance . Q. What if wee want any of them ? A. Let us seek them from God by earnest prayer . Q. But may wee not come to the Sacrament without them ? A. No , not . Q. What danger is if we come without them ? A. We eate and drinke judgement to our selves . Q. Wherefore that ? A. Because we discerne not the Lords body . The fourtie three Sunday . Q. WHat callest thou to discerne the Lords body ? A. It is to put a difference betweene the Sacramentall bread , the seale of his body , and other common bread . Q. What is the difference ? A. The bread of the Sacrament is given for to be a seale of the food of the soule ; Other bread is but for the belly . Q. Let me understand more clearely who is said to discerne the Lords body ? A. He is truely said , to discerne the Lords body , who trembling in all reverence cometh to the table , and receaveth the bread , not as common bread for the belly , but as consecrate , for to be a seale of the spirituall food of the soule . Q. What is the punishment of these that communicate unworthily ? A. The punishment of the godly is sore sicknesse , great sorrowes , and sometimes death of body . Q. What is the punishment of the wicked ? A. Death both of soule and body . Q. Thinkest thou that the godly will whiles communicate unworthily ? A. Yea verily , and for that the Lord will fearfully chastise them in this life . The fourtie foure Sunday . Q. IS it not good for the godly , that they be so chastised for their negligence ? A. It is most certaine . Q. How knowest thou that ? A. The Apostle sayeth , when wee are judged wee are chastened of the Lord , that wee should not bee condemned with the World , 1 Cor. 11.32 . Q. I see that there is great difference , betweene the unworthie communicating of the godly , and of the wicked ? A. Yea verily ; for God chasteneth the godly for their negligence , but hee condemneth the wicked for their contempt . Q. But will not this make many of the godly the more carelesse in their preparation , seeing that though they communicate unworthily they shall not be condemned ? A. The chastisement of their negligence is to great that it should make the best of us to tremble , divers calamities as sicknesse , death , losse of goods , terrours of conscience are appointed for such . The fourtie five Sunday . Q. WHat should we thinke upon , when we are come to the Lords table ? A. We should lift up our hearts to Christ in the heavens . Qu. When thou seest the bread of the Sacrament broken , what should thou remember ? A. That even so the body of Christ was broken upon the crosse with unspeakable dolours for my sinnes . Q. When thou seest the wine povvred out , vvhat shouldest thou remember ? A. That even so the blood of Christ was powred out upon the crosse for me . Q. When thou eatest that bread of the Sacrament , what sayeth thou in thy self ? A. I say , Lord so feed my soule with Christs body , the bread of life . Q. When thou drinkest the wine , what sayeth thou in thy selfe ? A. I say , Lord quench the thirst of my soule , with the vertue of Christs blood . The fourtie sixth Sunday . Q. DOE we eat with our teeth the flesh of Christs body at the Sacrament ? A. No , not . Qu ▪ How then eat we his body ? A. In a spirituall manner . Q. How is that done ? A. While we believe ; that his body was broken for us , we are said to eate his body . Q. Wherefore is our believing called a eating , and a drinking . A. Because as our bodies live by eating and drinking , so our souls live by believing that Christs body was broken , and his blood powred out for our sins . Q. What is the chiefest end of this Sacrament ? A. That the Lords death may thankfully be remembered . Q. What is our duty after wee have received the Sacrament ? A. To give GOD most humble thankes . Q. How should we thanke him ? A. We must declare the Lords death untill he come againe . Q. What is that to declare the Lords death ? A It is to publish , to solemnize , to have in honour and estimation , to spread abroad , and make famous all the sufferings of the Lord. The fourtie seven Sunday . Q. WHat more is required in our thankes , then to declare the Lords death by publishing the same by word ? A. It is required , that by a holy and reformed life wee glorifie God , that others seeing our godly conversation may praise our heavenly Father . Q. What wordes of thankes hast thou for God after thou hast received the Sacrament ? A. My soule praiseth God for his love , which moved him to send his Son to the world to die for me ; I glorifie the Son of God , for dying so willingly for the salvation of my lost soule . Q. How concludest thou thy thanksgiving ? A. I say , now unto the King eternall , immortall , invisible , the only wise God , be glory , for ever , and ever , Amen . 1 Tim. 1 vers . 17. Q. What is thy exercise the rest of that day ? A. I with a thankfull heart meditate the mercies of my God , who sent his Son to die for me , and by his death , to deliver me from hell fire . Q. What doest thou more ? A. I call to memorie all the paines and dolours , which Christ my Saviour suffered from his Cratch to the Crosse , and praise him for the same : To whom with the Father , and the holy Spirit the Comforter , be glory , power , and praise , for evermore , Amen . TO THE NOBLE LADY , D. Anne Campbell ; Daughter to the Noble and Potent Earle , the Earle of Argyle , &c. MADAME , I Heere humbly dedicate unto your Ladiship , now of tender yeeres these two compends of the Catechisme . Saint Iohn , the Cusin , and beloved Disciple of Iesus Christ , who for his high doctrine was compared to an Eagle that mounteth very high , disdained not to write unto Children . In one chapter of a short Epistle hee hath ▪ I write unto you little children ; and againe in the same words , I write unto you little children ; of that his writing hee giveth two reasons ; the one is in these words , because your sins are forgiven you for his Names sake ; the other reason is in these words , because yee have knowne the Father : For this end , Madame , have I written unto you these two compends , that yee may know the Father ; whom I most humbly intreat to increase his graces begun in your Ladyship in a good measure ▪ From Glasgow the 19. of Ianuar , 1639. Your Ladiships most humble Servant , M. ZACHARY BOYD. A short compend of the Catechisme , needfull for little Children . I. OF GOD. Question . HOW many Gods be there ? Answer . Onely one God. Q. How many persones be there in the Godhead ? A. Three , the Father , the Son , and the holy Ghost . Q. What hath God the Father , done for thee ? A. He hath created me . Q. What hath God the Son done for thee ? A. He hath redeemed me . Q. What hath the holy Ghost done for thee ? A. He hath sanctified me . Of Mans Creation . Q. WHereof was this world made ? A. Of nothing . Q. Whereof was man made ? A. His body was made of the dust of the ground . Q. How was his soule made ? A. The Lord breathed into his nosthrils the breath of life . Q. How was man created at the first ? A. According to Gods own image . Q. What is that image of God ? A. Holinesse , and happinesse . Of Mans Fall. Q. DID man keepe that image ? A. No , not . Q. How lost he it ? A. By sinning against God. Q. What was his sinne ? A. He did eate of the forbidden tree . Q. What other sinnes did goe before that ? A. Pride , unbeliefe , a miscontentment with his own estate . Q. What were the instruments of his fall ? A. The devill , the serpent , and the woman . Q. How did they bring that evill to passe ? A. The devill entered into the serpent , and by the serpent seduced the woman , who entised her Husband to eate of that tree . Q. What deserved they for that eating ? A. Death and eternall damnation . Q. What hath followed on that first sinne ? A. All men since that fall are borne in sin , and conceived in iniquitie . Q. What is sinne ? A. The transgression of Gods law . Q. How many sorts of sinne be there ? A. Two , originall sinne , and actuall sinne . Q. What callest thou originall sin ? A. That corruption wherein all mankinde is conceived and borne , since the fall of Adam . Q. What is actuall sinne ? A. Every omission of our duty and commission of that which is against the law of God. Q. In how many wayes sinne wee against God ? A. In three wayes chiefly , in thought , word , and dead . Q. Are all men sinners ? A. Yea , verily , Christ onely excepted . Of Mans Redemption . Q. WHO is mans Saviour ? A. Jesus Christ. Q. Who is this Iesus Christ ? A. The Son of God conceived miraculously by the holy Ghost , in the wombe of a Virgine . Q. Whether was he man onely , or both God and man ? A. He was both God and man , in one person . Q. What needed him to be man ? A. That he might die for us . Q. What needed him to be God ? A. That he might overcome death . Q. VVherefore was he called Iesus ? A. Because he came to save his people from their sinnes . Q. VVherefore callest thou him Christ ? A. Because he was annointed with the spirituall oyle of graces , and that without measure . Q. Whereunto was he annointed ? A. Unto three spirituall offices . Q. What were his offices ? A. He was a King , a Priest , and a Prophet . Q. What needed him to bee a King ? A. For to rule and defend us , against our enemies . Q. Who are our cheefest enemies ? A. The devill , the world , and the corruptions of our own flesh . Q. What needed him to bee a Prophet ? A. For to teach us the Word , and way of Salvation . Q. Wherefore was hee a Priest ? A. That he might offer up a sacrifice for us . Q. What sacrifice offered he up for us ? A. He offered up himselfe to the death . Q. What sort of death died he for us ? A. The cursed death of the Crosse. Q. Wherefore died he such a cursed death ? A. That hee might deliver us from the curse of God. Of the service which man owe to God for his redemption . Q. WHat owe we to God for so great a salvation ? A. We owe him service . Q. How many parts are there of Gods service ▪ A. Foure : viz. to believe in GOD , to obey GOD , to pray to GOD , and to give him thanks . The first part of GODS Service . Q. WHat is the first part of Gods Service ? A. It is to believe in GOD. Q. What is that to believe in GOD ? A. It is to have a true faith . Q. What is faith ? A. An assured knowledge that GOD will be mercifull to us for Christs sake . Q. Who worketh this faith in our hearts ? A. The holy Spirit . Q. By what meanes ? A. By the preaching of the Word . Q. VVhy are we said to be justified by faith ? A. Because by faith we apprehend Christ and all his merits ; whereby we appeare just in Gods presence . Q. May not man be justified by his workes ? A. He may before men , but not before GOD. Q. VVhat is the cause of that ? A. Because there is no man that can perfectly fulfill the law of GOD. Q. VVhere is the summe of our faith ? A. In the Creede . Q. How many parts are there of the Creede ? A. Foure . Q. VVhat is in the first part thereof ? A. That which concerneth GOD the Father , and our creation . Q. VVhat is the second part ? A. That which concerneth God the Son and our redemption . Q. What is in the third part ? A. That which concerneth GOD the holy Ghost , and our sanctification . Q. What is in the fourth part ? A. That which concerneth the Church , and Gods benefites bestowed upon the same . Q. What is the Church ? A. A companie of those , whom GOD by his Spirit hath sanctified . Q. How many parts hath the Church ? A. Two ; the Church triumphant in Heaven , and the Church militant on Earth . Q. VVhom callest thou the Church triumphant ? A. These who have overcome the divel , the world , and the flesh . Q. VVhom callest thou the Church militant ? A. These who are yet on earth fighting against these enemies of mans salvation . The second part of Gods Service ? Q. WHat is the second part of Gods service ? A. To obey GOD ▪ Q. Where learnest thou what obedience thou owe to God ? A. In GODS Law , whereof the summe are the ten commandements . Q. How are the ten commandements divided ? A. Into two tables . Q. What commandements be contained in the first table ? A. The first foure . Q. What be contained in the second table ? A. The last six . Q. What is the summe of the first foure ? A. Our whole duety towards our God. Q. What is the summe of the last six ? A. Our whole duety towards our neighbour . The third part of Gods Service . Q. WHat is the third part of Gods service ? A. To pray to GOD. Q. In whose name must we seeke from God that which we need ? A. In Christ his Sons name . Q. May we desire the Saints in heaven , to interceede for us ? A. There is but one Mediator Jesus Christ. Q. Who teacheth us to pray ? A. The holy Spirit . Q. What prayer is most perfect ? A. The Lords prayer . Q. How many petitions are there in the Lords prayer ? A. Six . Q. What is the first ? A. Hallowed be thy name . Q. What is that to say ? A. That God by all creatures , may be known to be a holy God , and worshipped by them . Q. What is the second petition ? A. Thy kingdome come . Q. What is that to say ? A. That God both outwardly ▪ and inwardly rule , governe , and maintaine us , as a King his Subjects . Q. What is the third petition ? A. Thy will be done , in earth as it is in heaven . Q. What is that to say ? A. It is a prayer , that God be as perfectly obeyed by his Saints on earth , as by these that are in heaven . Q. What is the fourth petition ? A. Give us this day our dayly bread . Q. Wat is that to say ? A. That GOD would give unto us any worldly thing that is needfull for us . Q. What is the fifth petition ? A. Forgive us our sinnes , as we forgive these that sinne against us . Q. What understandest thou by these wordes ? A. That GOD in his mercy , would freely pardon us our sins , for Christs sake . Q. What is the last petition ? A. And lead us not into temptation ; but deliver us from evill . Q. What is the meaning thereof ? A. That God would deliver us from the snares of the Devill , of the world , and our owne corruptions , and from all other dangers whatsoever . The fourth part of Gods Service . Q. WHat is the fourth part of Gods service ? A. To give God thanks for all his benefites . Q. What thankes requireth God of us ? A. That we set foorth his glory , with heart , tongue and hand . Q. How thanke we God with our heart ? A. When wee thinke honourably of him , and acknowledge his goodnesse . Q. How thanke we him with the tongue ? A. When our tongue is an instrument of setting foorth his glory . Q. How thanke we him with the hand ? A. When we do good works . Of the Sacraments . Q. WHAT is a Sacrament ? A. It is an outward seale appointed by GOD , for to certifie us of our Salvation in Christ Jesus . Q. How many Sacraments are there ? A. Two , Baptisme , and the Lords Supper . Of Baptisme . Q. WHat is Baptisme ? A. A seale of our entrance into the Church . Q. VVhat is the visible signe in Baptisme ? A. The element of water with the outward actions . Q. VVhat doth the water represent unto us ? A. The blood of Christ and the Spirit . Q. VVhat are the outward actions ? A. Sprinkling , washing , dipping into the water , abiding under the water , and comming out of the water . Q. VVhat spirituall graces are sealed up unto us , while wee are baptized ? A. Our justification and sanctification . Q What outward action represents our justification ? A. As the water washeth away all uncleanesse from the body , so the blood of Christ washeth away all sins from our soules , which is our justification . Q. What outward actions represent our Sanctification ? A. They be especially three , first , the dipping of the body , secondly , the staying under the water , thirdly , the comming out of the water . Q. What signifieth the dipping of the body . A. It signifieth the mortification of sinne , or fellowship with Christ in his death . Qu. VVhat signifieth the staying under the water ? A. It signifieth the buriall of sin . Q. VVhat signifieth the coming out of the water ? A. The resurrection from sin to newnesse of life . Rom. 6.3 . 4. Of the Lords Supper . Q. WHAT is the Lords Supper ? A. A seale of our spirituall nourishment in the Church . Qu. What are the visible signes of that Sacrament ? A. Bread and wine with the outward actions . Q. What doth the bread represent ? A. The body of Christ. Q. What doth the breaking of the bread represent ? A. The great sorrowes wherewith his body and soule were broken . Q. What doth the wine signifie ? A. The blood of Christ. Q. What doth the powreing out of the wine signifie ? A. The powreing out of Christs blood . Q. What is the spirituall grace signified and offered unto us , by the elements and actions ? A. The spirituall nourishment of our soules . Q. What must wee doe before wee come to the Sacrament ? A. We must try and examine our selves . Q. Wherein consists that examination ? A. That a man try himselfe , if hee hath these three things , faith , love and repentance . Q. What should hee try of his faith ? A. If he know God , and is in some measure assured that Christ died for him . Q. What should he try of his love ? A. If he loveth his GOD above all things ; and if he loveth the well of his neighbours person , name , and estate . Q. What shall he try of his repentance ? A. If from his heart hee bee sorry for his bypast sins , and resolved to amend his life for all times to come . Q. May we not communicate without any of these three ? A. No , not . Q. What is the danger if wee want any of them ? A. Wee eat and drink judgement to our selves . Q. Wherefore that ? A. Because we discerne not the Lords body . Q. What callest thou to discerne the Lords body ? A. It is to put a difference betweene the bread of the Sacrament , the seale of his Body , and other common bread ? Q. What is that difference ? A. The bread of the Sacrament is given for to be a seale of the foode of the soule , other bread is but for the belly . Q. Who then is said rightly to discerne the Lords body ? A. He who in all reverence , trembling , receiveth the bread , not as common bread , but as consecrate , to be a seale of the food of the soule . Q. What is the punishment of those that communicate unworthily ? A. The punishment of the godly is fore sicknesse , great sorrowes , shame and disgrace , and sometimes death of body . Q. What is the punishment of the wicked ? A. Death both of soule and body ; from which the Lord deliver us for Christ his Son sake . Amen . A short Compend of the Catechisme for Children of a younger age . I. OF GOD. Question . HOW many Gods bee there ? Answere . Onely one God. Q. How many persones are there in the Godhead ? A. Three , the Father , Son , and holy Ghost . Q. What hath the Father done for thee ? A. He hath created me . Q. What hath the Sonne done for thee ? A. He hath redeemed me . Q. What hath the holy Ghost done for thee ? A. He hath sanctified me . Of Mans Creation . Q. WHO made man ? A. GOD ? Q. Whereof was man made ? A. His body was made of the earth . Q. How was his soule made ? A. The Lord breathed into his nosthrils the breath of life . Q. How was man created at the first ? A. According to Gods own image . Q. What is that image of God ? A. Holinesse and righteousnesse , and dominion over all the creatures . Of Mans Fall. Q. DID man keepe that image ? A. No , not . Q. How lost he it ? A. By eating of the forbidden tree . Q. What were the instruments of his sinne ? A. The Devill , the Serpent , and the Woman . Q. How did they bring that evill to passe ? A. The Devil entered into the Serpent , who deceived the Woman , and shee entised her Husband . Q. VVhat deserved they for their sinne ? A. Death and damnation . Q. VVhat is sinne ? A. The transgression of Gods Law. Q. How many sortes of sinne be there ? A. Two , originall sinne , and actuall sinne . Q. What is originall sinne ? A. That naturall corruption wherein we are borne . Q. VVhat is actuall sinne ? A. The evill which wee doe our selves , in thought , word and dead . Of Mans Redemption . Q. WHO is mans Saviour ? A. Christ Jesus . Q. VVho is Iesus Christ ? A. Very GOD and man. Q. VVhat needed him to be man ? A. That he might die for us . Q. VVhat needed him to be God ? A. That he might overcome death . Q. VVhat sort of death died he ? A. The cursed death of the Crosse. Q. Wherefore died hee such a cursed death ? A. That he might deliver us from the curse of GOD. Q. How many offices had Christ ? A. Three , he was a King , a Priest , and a Prophet . Q. Wherefore was he a King ? A. For to rule us . Q. Wherefore was he a Priest ? A. For to offer up himself in a Sacrifice for us . Q. Wherefore was he a Prophet ? A. For to teach us . Of the Service we owe in GOD Q. HOW many parts are there of Gods service ? A. Foure ; to believe in God , to obey God , to pray to God , and to give God thankes . Q. What is faith ? A. It is an assured knowledge , that God will be mercifull to us , for Christs sake . Q. Who worketh this faith in our hearts ? A. The holy Spirit . Q. By what meanes ? A. By the preaching of the Word . Q. How is our faith made stronger ? A. By the hearing of the word , and receiving of the Sacraments . Of the Sacraments . Q. WHAT is a Sacrament ? A. It is an outward seale appointed by God , for to certifie us of our Salvation in Christ. Q. How many Sacraments are there ? A. Two , Baptisme , and the Lords Supper . Q. What is Baptisme ? A. A seale of our entrance into the Church . Q. What is signified by the washing made by water ? A. The washing away of our sins by Christs bloud . Q. What is the Lords Supper ? A. A seale of our spirituall nourishment in the Church . Q. What signifieth the breaking of the bread ? A. The breaking of Christs body with many sorrowes . Q. What signifieth the powreing out of the wine ? A. The powreing out of Christs blood upon the Crosse. Q. Who are worthy communicants ? A. God accounts these worthy , who have faith , love , and repentance . A prayer at the houre of Death . Because death is very uncertaine ; and Pastors can not be ever pre sent at the last houre of dying men , I have set down this Prayer for the com for t of such , MOST gracious GOD , most dear and loving Father , let the words of our mouth , and the meditations of our heart , be acceptable in thy sight , for thou art our Lord , our strength and our Redeemer : We most unworthie to speake for our selves , are hold heere to call upon thee , and most humbly to intreate thee , to be gracious and mercifull to this thy faithfull servant , now going from the earth to his long home in the heavens . Thou Lord Jesus , who can not lie , hast said unto us : That whatsoever we shall aske the Father in thy name , thou wilt give it unto us ; O Father of mercies , we seeke from thee , in the name of thy Son Jesus , that all the sinnes of this thy now dying servant may be forgotten , and fully and freely forgiven him : though his sins have indeed beene red like Scarlet and Crimson , let it please thee so to wash him with the vertue of the blood of Jesus , that his soule once polluted and defiled with sinne , may be made white like the woole ▪ yea , whiter then the snow . Thou Lord understandest the groanes of thine own Spirit ; thou hast begun a good worke in him ; now as thou dost with the yeere , crowne it with thy goodnesse : seale up in his heart that peace which thou hast purchased with the blood of Christ Jesus , the Prince of peace ; Assure him now of the rest of these joyes , whereof he in his life hath had by thy grace a mercifull foretaste , in the very throes of death , & greatest throngs of temptations ; uphold him with the hope of glory : Let his faith get a full victory over all the enemies of his salvation : Let the vertue of Christs Crosse crucifie the world unto him , and him unto the world ; let the death of Jesus be the death of his sinnes , and the life of his soule . Say unto his soule , Bee of good comfort , all thy sinnes are forgiven thee . Seeing while he is heere at home in the body , he is absent from the Lord , make thou him confident and willing rather to be absent from the body , that he may bee present with thee his Lord in the heavens , among the Angels and and spirits of just men , who are alwayes in thy presence , beholding thy face , wherein is fulnesse of joy . Now Lord , while his flesh and his heart faile him , be thou the strength of his heart , and his portion for ever ; for whom hath he in heaven but thee , and there is none on earth whom hee desires besides thee : make haste Lord , come Lord , Jesus come . Open now the doores of thy mercy , and suffer this wearied traveller to enter into thine everlasting rest . O Spirit of comforts , the Comforter of troubled soules , seale up in his heart the pardon of all sinnes , with the blood of Jesus , and now crowne all thy gifts and graces in him with thy glory , Lord Jesus receive his spirit , Father into thine hands wee commend his soule ; To the Father , Son and holy Ghost , bee everlasting glory , praise , power and dominion , for ever , and ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A16536-e220 Act. 26 29. Luke 22 28. vers . 29. vers . 30. 2 Iohn 1 2 Tim. 1.18 . Notes for div A16536-e880 Q. Notes for div A16536-e17310 1 Joh. 2 12 ▪ vers . 13 Notes for div A16536-e24160 Psal. 19.14 Eccles. 12.5 Iohn 14.13 . Isa. 1.8 Psal. 65.11 . 
A03697	----	Points of instruction for the ignorant as also, an expositition on the ten commandements, and the Lords Prayer, by questions and answeres. With an examination before our comming to the Lords table. And a short direction for spending of time well. By Robert Horne. Horne, Robert, 1565-1640. 1617 Approx. 106 KB of XML-encoded text transcribed from 58 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A03697 STC 13824 ESTC S120917 99856110 99856110 21632 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03697) Transcribed from: (Early English Books Online ; image set 21632) Images scanned from microfilm: (Early English books, 1475-1640 ; 1243:08) Points of instruction for the ignorant as also, an expositition on the ten commandements, and the Lords Prayer, by questions and answeres. With an examination before our comming to the Lords table. And a short direction for spending of time well. By Robert Horne. Horne, Robert, 1565-1640. Horne, Robert, 1565-1640. aut The second edition much enlarged. [80] p. Printed by George Purslowe for Francis Burton, and are to bee sold at his shop, at the signe of the Greene Dragon, London : 1617. Reprints part 2 of Horne's "Life and death" (STC 13822.5) with additions--Cf. STC. Signatures: A-E. Reproduction of the original in the Harvard University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Ten commandments -- Commentaries -- Early works to 1800. 2002-07 TCP Assigned for keying and markup 2002-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 Chris Scherer Sampled and proofread 2002-10 Chris Scherer Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion POINTS Of INSTRVCTION for the Ignorant : As also , An Exposition on the ten Commandements , and the Lords Prayer , by Questions and Answeres . WITH , An Examination before our comming to the Lords TABLE . AND A short Direction for spending of Time well . By ROBERT HORNE . The Second Edition much enlarged . LONDON , Printed by George Purslowe for Francis Burton , and are to bee sold at his shop , at the signe of the Greene Dragon . 1617. To the CHRISTIAN Reader , the sauing knowledge of that truth which is according to godlinesse . CHRISTIAN Reader : this short Catechism , thus gathered & set downe for the help of the ignorant , cannot be called new , but renewed for their sakes . For , I may say in this case as Salomon in his Ecclesiastes , sayd 〈◊〉 a like case : What is that that hath been ? that that shal be . And what is that that hath been done ? that that shall be done : and there is ●…o new thing vnder the Sunne . The portion of meate which is heere offered to the taste of the simple , is no other then that which he hath already tasted of , if hec haue tasted any thing of the things of God : and it is but the substance of other Cat●…chisms set before him in another kinde of seruice , that is , with some difference of Cookery and dressing : which ( considering our too great distaste with one kinde of meate , though neuer so wholsome , if wee be continually fedde with it without diuersitie ) may not be without some good vse , at least for some short time . For , the affections of men stand no lesse diuersly affected towards the variety of Gods gifts , in deliuering one and the same matter , then doth the stomake toward the dressing of one and the same kind of meate in a diuers manner , by some-alteration of forme and manner of doing it . And yet it is 〈◊〉 part of my meaning to hold vp the market of no●…lty by 〈◊〉 s●…ch eye-seruice , as te●…deth rather 〈◊〉 tickle the care , then to satisfie the s●…der iudgement : or to say any thing for those who make bookes like to the apparell which they weare , 〈◊〉 fashio●…s that they are weary of ▪ when a ●…wer comes . Only , hauing taught these Principles ( most of them ) 〈◊〉 a few pri●…tely ; and finding it more easie to print them ▪ then to write them , ●…or the surer keeping of them in their memories , who had leared them , and the good of 〈◊〉 abroad that desired them ; I was not vnwilling thus to giue them content by the benefit of the ●…resse and of p●…ting . Neither haue I done this for any w●…nt : for there is store of Catechisms abroad , to which this worme of mine is no way comparable : and God hath 〈◊〉 mercif●…ll with our age for the meanes of knowledge ; but we famish spirit●…lly at the ful measure of these 〈◊〉 , either by 〈◊〉 vsing them 〈◊〉 all , or 〈◊〉 〈◊〉 〈◊〉 sh●…ld . This 〈◊〉 of 〈◊〉 I could haue made 〈◊〉 larger , but that I c●…sidered 〈◊〉 my Cruse of st●… , the Vessels that I had to fill , which could 〈◊〉 well recei●… more , and so left pouring , as I per●…ed their filling . Accept therefore ( Reader ) what is here offered to thy gentlenesse , and take it in 〈◊〉 good part , as it is meant vnto thee . And so , I 〈◊〉 thee , and thy gro●…th in 〈◊〉 to the grace 〈◊〉 assist●…ce of Almighty God : and rest , 〈◊〉 in all Christian good will : ROBERT HORNE . POINTS of Instruction for the Ignorant . WHat is true happinesse ? To know God , and to know my selfe . Can you knowe God ? Not so plainely and fully here as we shall hereafter , by face ; but as he hath reuealed himself vnto vs. How is that ? By his workes without vs , and within vs : and by some description ●…f his nature , and effects in his word . How doth the VVord describ●… him ? Generally thus : I am that I am ; And more particularly thus : a Spirit , euery way infinite goodnesse it selfe , Creatour , Prese●…er , and Ruler of all things ▪ ●…istinguished into thr●…e persons : Father , Sonne , and holy Ghost . So much for the knowledge of God ; what say you of the knowledge of your selfe ? It may bee consi●…red before the fall , or since . What were you by creation in Adam before the Fall ? A reasonable creature , consisting of soule and body : made after the Image of God , in knowledge , righteousnesse and true holinesse . What are you since by Adams fall ? A ●…nner , and by sinne subiect to al kinde of misery and punishments : as to the death of my body , and the death of my soule , which is endle●…e damnation . VVhat are your sinnes ? A guiltines in Adams 〈◊〉 offence : th●…t is , a depriuation of all good thereby , and a dispo●…tion of my whole heart to euery thing that is against the Law of God , with innumerable corrupt fruits thereof , i●… thought , word , and 〈◊〉 . What doe you consider in man thus fallen ? 〈◊〉 reco●…ry to saluation , and duty for it . What say you of his recouery ? It may be considered in the worker thereof , or the meane of ●…ding it . What say you of the worker ? The worker or substance of it is Christ Iesus the Sonne of God , who in Mans nature ( which hee tooke in the wombe ) suffered the death of the cro●…e , and 〈◊〉 the Law for all that receiue him . VVhat is the meane whereby Christ is apprehended ? Faith ; which is a speciall perswasion of Gods sauour in his Word , wrought in my heart by the h●…ly Ghost , whereby I doe truely , and in particular , bele●…ue that Christ is made vnto mee , wisdome , righteousne●…e , sant●…cation and redemption . When doth this faith begin to breed and take place in your heart ? When , by Gods grace , I begin to be touched in conscience for 〈◊〉 , 〈◊〉 hunger and thirst after Christ and his merits , aboue all 〈◊〉 in the 〈◊〉 , and 〈◊〉 all 〈◊〉 do begin to beleeue . By what meanes is this wrought ? It is begunne ( 〈◊〉 ) by the preaching of the 〈◊〉 , and it is confirmed by the same meanes , as also by the reading of the Word , and the reuerent vse of Prayer and ●…ments . What is Prayer ? A 〈◊〉 〈◊〉 God , through Christ , with faith , whereby I aske graces wanting , and giue thankes for benefits receiued . What is a Sacrament ? A visible 〈◊〉 of the Gospell , fully assuring the faithfull of Christ by two 〈◊〉 instruments of grace . Then there be two Sacraments ? Yea. Which are they ? Baptisme , and the Lords Supper . What is Baptisme ? A seale of our entrance into the name , that is , Church and 〈◊〉 of Christ by 〈◊〉 with water . What do you 〈◊〉 therein ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing 〈◊〉 . VVhat is the outward 〈◊〉 ? The 〈◊〉 of water , or 〈◊〉 sprinkling , 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 of the Father , 〈◊〉 〈◊〉 , 〈◊〉 Holy 〈◊〉 . VVhat 〈◊〉 the 〈◊〉 grace , or 〈◊〉 thing 〈◊〉 ? The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 ●…dily 〈◊〉 . Somuch for Baptisme : what is the Lords Supper ? A seale of 〈◊〉 〈◊〉 & 〈◊〉 in Christ , signified by bread and wine . VVhat do you consider therein ? The outward things 〈◊〉 and taken , and spirituall graces sealed and applyed . VVhat are the outward things ? The bread and wine giuen and taken . What are the inward graces ? The bo●… 〈◊〉 〈◊〉 of CHRIST giuen vs by God , 〈◊〉 〈◊〉 ●…th receiued 〈◊〉 vs to ●…r 〈◊〉 〈◊〉 of eternall life in Him. So much for 〈◊〉 ●…couery to saluation , what is his 〈◊〉 forit ? True 〈◊〉 . Wh●…rein standeth that ? In new obedience : which is , to carry in my heart 〈◊〉 con●…ant purpose not to serue 〈◊〉 ●…ny 〈◊〉 , and withall , to 〈◊〉 in 〈◊〉 〈◊〉 life to please Go●… in all his Co●…dements ; doing my duty , in 〈◊〉 〈◊〉 ▪ to God and man. Ecclesiast . 1●… . 13. Let vs heare the end of all : Fe●…re God and keepe his Command●…ments ; for , this is the whole dutie of man. A Short Exposition of the tenne Commandements in Questions and Answeres . IN speaking of the Lawe , what is to be considered ? First , what the Lawe is : and secondly , what is due to those that brake it . What is the Lawe ? The Co●…ant of work●… , throughout the Old and New Te●…ment . Where is it written ? Most pithily and very brie●…y in the ten Commande●…ents , & more largely in the rest of the bookes of Moses . What are the tenne Commandements ? The ten words of the Law , which God gaue in Horeb , and wrot in Tables of stone . What do you consider in them ? The occasion , and commandements themsel●…es . What was the occasion of euery Commandement ? The corruption of m●…ns nature 〈◊〉 n●… to the 〈◊〉 . What doe you consider in the Commandements themselues ? The commandements of dueties to God in the first Table : and of duties to m●… in the 〈◊〉 . What say you of the Commandements of the first Table ? 〈◊〉 ●…re in thin●… com●… to them all , or proper to each by it selfe . What be the things commune ? That they ( all ) haue their reasons : ●…nd that ( therefore ) the preface to the first precept is a reason , ●…d n●… com●… . So much for the things commune , what are they that be proper ? They 〈◊〉 dueti●…s t●… God , such as we owe euery day ; or on●…●…y in seuen . What are they that we owe euery day ? They pertaine to G●… person or wor●…ip ▪ What Commandement concerneth his person ? The first , which i●… : Thou shak haue no other Gods but Mee . What doe you consider in this precept ? The occa●… , 〈◊〉 matter of the C●…ment . What was the occasion ? Our idolatrous 〈◊〉 lu●…ing 〈◊〉 f●…lse 〈◊〉 . What doe you consider in the matter of the Commandement ? The thing forbi●…n , and thing●… commanded . What is the thing forbidden ? To honour●…d ●…d set vp false gods ; or to su●…er 〈◊〉 thing to with-dra●… , 〈◊〉 ●…r ●…y thing in v●… from the true 〈◊〉 . What doe you meane by false gods ? All other god●… saue IIHOVA : and s●… , wh●…tsoeuer wee h●…nour , or ●…me to ho●…our 〈◊〉 God , though we account it none . So much for that which is forbidden : what is commanded ? T●… iu●…d , ●…r h●…rt-whole honour of the ●…y tr●… G●… ; 〈◊〉 〈◊〉 al●… , 〈◊〉 〈◊〉 in and f●…r 〈◊〉 . Wherein consisteth this ? In the knowledge of God , and fruits of the same . What fruits ●…e they ? Faith in GOD ▪ and the effecte●… thereof . What be the effects of faith ? a Loue and feare , for they that tru●… in God , will loue and feare him . Wherein consistoth loue ? b In prayer , an●… worship . Wherein consisteth feare ? c In reuerence and 〈◊〉 . What is the su●…me of all ? d Whomsoeuer ●…e loue or feare , reuere●…ce and obey , it must be in , a●… for respects to God , else wee 〈◊〉 them Idoles ; also we must b●…leeue in , pray vnto , and prayse him only . So much for the Commandement that respecteth Gods person : what are they which concerne his worship ? They are in the part●… of his worship , or in the manner of vsing the●… . What Comm●…ndement concerneth the parts of his worship ? The next , which is : Thou shalt make to thy selfe no grauen image , &c. What doe you consider therin ? The occasion and matter of the Commandement . What was the occasion ? Our foolish desire to haue our fancies fed in G●…ds worship . What doe you consider in the matter ? First , that which is forbidden ▪ and secondly , that which is commanded . What is that which is forbidden ? To worshippe other persons or things with the true , God , or the true God in a false manner . Wherein , and how do we worship the true God in a false manner ? First , in base estéeming of him : and secondly , in forging of his worship and serui●…e . How doe wee basely esteeme of God ? When wee imagine him to bee like to man , and paint him as Man : and when wee sweare by those that are no gods , as rood , masse , light , fire , Angel , Saint , or other ; giuing away his honour , in an oath , to creatures and filthy idoles . How further ? When we dedicate dayes of holinesse to Angels or Saints : and worship God after our own fancies , forsaking his word . So much for base esteeming : what call you sorgery in Gods seruice ? When wee make the likenesse of any thing in it for holinesse : and when we worship God in , or before an image , the better to remember him : or make crosses for vertue , an●… signification in Sacraments . Somuch for that which is forbidden ; what is commanded here ? To hold al religion and religious deuotion to be ●…ne , that is not commanded in the Word , or warr●…ted by it : also , to 〈◊〉 to v●…derstand the word rightly , and ( rightly ) in our whole course , seruing God , to follow it . Somuch for the Commaundement concerning the parts of Gods worship : what is that that concerneth the right manner of vsing them ? The third next precept , which is : Thou shalt not take the name , &c. What do you obserue therein ? The occasion and matter of the Commandement . VVhat was the occasion ? The readinesse of our nature to despise God. VVhat doe you obserue in the matter ? The things forbidden and commanded . VVhat is the thing forbidden ? The vnreuerent vsing of any of the parts of Gods name . VVherein do those consist ? a In religion and Gods creatures . How is Religion abused ? b Inwardly , by ignorance , and hypocris●… ; & outwardly , by prophane●…esse and frowardnesse . VVherein standeth this abuse ? c In a slight regard of the titles of God , and abuse of holy things . How doe wee slightly regard Gods titles ? When wee sweare vainely , 〈◊〉 , or falsly by them : or when we once name , or think of God in a lawfull oath , or otherwaies without his due reuerence : and here is forbidden all vsuall swearing , passionate swearing , and forswearing . Somuch for the abuse of Gods titles : how do we abuse holy things ? When we abuse Gods word , or other his ordinances . How do we abuse his word ? b When we abuse doctrine , and exhortation . How do we abuse his other ordinances ? c When we abuse prayer , Sacraments , and true discipline . So much for the abuse of religion : what is that of the creatures ? d When we mock or deface them , b●… cloathing naturall fooles in some strange and dis●…uised manner : also , when wee abuse to excesse and wantonnesse , our meates , drinkes or apparell ; and nothing regard Gods fearefull workes . So much for that which is forbidden : what is here commanded ? To vse holy things & Gods creatures rightly , and to sweare truely and with reuerence , when wee are called to take a lawfull o●…th . So much for the Commaundements of dueties euery day : what is that of dueti●…s one day in s●…uen ? The ●…t ●…ourth precept , which is : Remember the Sabbaoth day to sanctifie it , &c. What do you obserue therein ? The occasion and the commandement it selfe . What was the occasion ? Our apt●…es to fall from God , and from our lawfull callings . What doe you obserue in the Commandement it selfe ? A double precept : the one of the a sixe dayes labour , the other of the Sabbaoth . VVhat is that of the sixe dayes labour ? That which commandeth vs to labour sixe dayes in our seuered calling , saue where & when the Church doth , in the wisedome of the Spirit , set apart some for holy assemblies ; or when some day or part of day is necessarie , and to bee vsed for honest recreation . But some hold that these words , sixe dayes thou shalt labour , are words of permission only , and no commandement ? If the precept of the sixe dayes labour be not here established , there is no commandement , by which it can can be proued that the not labouring in a vocation lawfull , sixe dayes , is an immediate sin against God. VVhat doth this teach ? That not to labour the sixe dayes , in some particular profitable calling doth breake the fourth precept , as wel as the not kéeping of the seuenth day holy . Somuch for the precept of the sixe dayes labour : what is that of the Sabbaoth ? That wee keepe the day holy to God. VVhat do you obserue therein ? The thing forbidden , and that which is commanded . VVhat is forbidden ? The contempt , or not vsing of the meanes which God hath prescribed , for the edi●…ying of his Church on this day . Of what sorts are they ? Publike and priuate . What are the publike ? Workes of holinesse and mercy . VVhat are the workes of holinesse ? The vse of the Word and Sacraments . VVhat are they of mercy ? To visit the sicke and in prison : & by generall collection , to prouide to minister to y● necessities of the poore . So much for publike : what are the priuate meanes ? The meditation of the creation , and redemption of the world , with good application to our selues : also , the examination of our selues , and of our families , how we or they haue gone forward or backward in knowledge , faith , repentance , holinesse and other graces . So much for that which is forbidden : what is commanded ? Upon the Lords day from early in the morning , to late at night ( as much as may be ) to seuer our soules and bodies from the world , to the seruice of God publikely and priuatly , in the Workes of holinesse and mercy . Who are reproued here ? They who make the Sabboth , not a holy but a playing day , or day of worldly labour . So much for the duties of the first Table concerning holinesse : what say you of the second ? It containeth duties that we owe to our neighbour , or to our selues . In what consisteth the first sort of duties ? In righteousnesse . In what consisteth the second ? In sobrietie . What say you of the first ? It forbiddeth all acts and purpose of vnrighteousnesse , or the motions thereunto . Where are acts and purpose of vnrighteousnesse forbidden ? In the fiue next Commandements . What say you of them ? That they pertaine to Superiors , or , others . Where are we taught our duties to Superiors ? In the first of the fiue , which is : honour thy Father , and thy Mother , &c. What doe you obserue therein ? The occassion , and matter of the Commandement . What was the occasion ? Our proud nature that cannot abide to be vnder gouernment . What say you of the matter ? It may be considered in the particular duties , and persons . Vnder what word are the duties specified ? Under the word honour : by which is meant all subiection of bodie and minde in the Lord. What is the subiection of the body ? a Obeisance or outward seruice ▪ Wherein standeth that ? b In obedience , and thankfulnesse . How must we obey ? c In our words and deeds . VVherein standeth our thankfulnesse ? In procuring their good , and in praying for them . Somuch for the subiection of the body ; what is that of the minde ? The inward estimation , loue , and reuerence that we beare them . Somuch for the duties : what are the persons to whom wee owe these duties . All superiors comprehended vnder the names of Father & Mother . Of what sort are these ? They are publike , or priuate . VVhat are the publike ? Such as are in the common-wealth , as the King and his Magistrates : or in the Church , as Pastors and other Ministers . VVhat are the priuate ? Such as are in the family , as Parents , Masters , and Dames : or out of it , as the ancients of our kindred , and olde men : to all these wee must submit in y● Lord with all reuerence , loue and humility ; likewise to euery ordinance that God hath set vp for gouernment . So much for the precept belonging to Superiours : What Commandements belong to others ? The foure next . How are they diuided ? Into duties belonging to their persons , and into duties , in things that belong to their persons . What are the duties belonging to their persons ? Innocency in the next , and purity in the seuenth Commandement . What are the words of the next Commandement ? Thou shalt not kill . VVhat doe you consider therein ? The occasion , and matter thereof . VVhat was the occasion ? Our fierce and murtherous nature . VVhat say you of the matter ? It forbiddeth to shedde blood , and commandeth to preserue life . Or , it forbiddeth vs to bee Authors of wrong ; and chargeth vs neither to suffer it , nor to be abettors to it . How may blood be shed , or wrong done ? Inwardly , or outwardly . How inwardly ? By rash anger , malice , enuie , hatred , desire of reuenge , vnmercifulnesse , and other cruell affections , which ( within ) draw much bloud . How outwardly ? By our words , or deeds . How by our words ? By mocks , taunts , reproches ; by bitter and cursed speaking ; and by churlish and froward talke . How by our deeds ? a When we hurt or kill another , or our selues , secretly and cunningly by poyson , or openly with some weapon . So much for that which is forbidden : what is commanded ? b To do whatsoeuer may preserue or cherish our Neighbors life , or our owne : exercising the works of mercy , pitty , compassion , and tendernes toward all , yea ; our very enemies . So much for innocencie : what say you of purity ? The next precept commandeth it , which forbiddeth Adultery , the contrary thereunto . What are the words ? Thou shalt not commit Adultery . What do you obserue in them ? The occasion , and further opening of them . What was the occasion ? Our vnchaste & adulterous nature . What say you of this further opening of the Commandement ? Under the name of Adultery , we are forbidden al vncleanenesse in our selues , or toward others : and commanded to vse all meanes for the preseruing of our own , and our neighbours Chastitie . What vncleannes is here forbidden ? All vncleannes inward & outward . What call you inward vncleannesse ? The Adultery of the heart in filthy ●…usts and desires within consent . Or , the corruption of the soule in vncleane thoughts and fansies contrary to the Commandement . What is outward vncleanenesse ? It is in word , or deede . What is that in word ? Uncleane talke and readings to the corrupting of our selues , and our neighbours ; which is the fruit of a whorish tongue . VVhat is that indeede ? It is in the adulteries themselues , or prouocations thereunto . VVhat say you of the adulteries themselues ? They are of married persons , or when one of the parties is married or contracted , properly called adulterie : and of persons before mariage , called fornication . VVhat is adultery in Mariage ? An vncleanesse against it in their entrance , or afterward . How may they be said to bee vncleane in their entrance ? When they marrie within the degrees forbidden , without consent of Parents or other Ouerseers ; with such as are of no Religion or a f●…lse , and with persons contract●…d or ●…rried to some other before . How afterward ? When they 〈◊〉 with ●…rang ●…lesh , or abuse their own mari●…ge . So much for the adulteries themselues : what say you of the prouocations thereunto ? They belong to the bodie , or are in the body it selfe . VVhat are they that belong to the bodie ? a Immodesty to apparel and other deckings of the body : intemperance in meates and drinkes : want●…n pictures and 〈◊〉 , with lewd and wanton pastimes : vncleane songs and d●…tties : houses of open whoredome : exce●…iue sleep and idlenesse , with the like . VVhat are they which bee in the body it selfe ? Al wanton lookings , whisperings , touchings , and other impure behauiour stirring vp lust : specially mixt d●…cing , of men and women , where all dores are set open for whoredome to come in . For , in these , all parts are abused to ●…eshly dalliance , the eie the hand , the mouth , the mincin●… foote . So much for that which is forbidden : what is commanded as the sum of all ? To keepe our owne bodies and soules Chaste and pure , as Temples of the Holy Ghost , 〈◊〉 all helpes thereto , and all meanes in our power for the like to our neighbour : and , if 〈◊〉 be not giuen vs without mariage , in mariage to vse the lawfull remedy of 〈◊〉 and burning . So much for the duties that concerne o●…r Neighbours person : what are they that are in things belonging to their persons ? They are in the two next Commandements ; which , teach vs the care that we owe to them for the preseruing of their goods and good name . Where are we charged with the preseruation of their goods ? In the next Eight Commandement , which is : Thou shal●… not steale ? What doe you obserue therein ? The occasion of the Commandement , and the matter . What was the occasion ? Our conetous and 〈◊〉 nature , not contented with our 〈◊〉 . What doe you consider in the matter of the Commandement ? The things forbidden and commanded . What is the thing forbidden ? Theft , which is a violent and open , or secret and craftie taking away , or diminishing of our neighbors goods , and lauish spending of our own . Of what sorts is it ? Inward , and outward . What is the inward Theft ? The theft of the heart , or that couetousnesse which is Idolatry . What is the outward ? It is the abuse of our own , or vniust pursuite of our Neighbours goods . How may a man be said to abuse his owne ? By lauish spending , or couetous holding in . How by lauish spending ? When he layeth forth more in apparell , diet , at play , and in building then his estate will beare : and , when he becomes surety , he cares not for whom , nor how farre . No , he that increaseth not nor bettereth his estate by diligence in his calling , and prouidence in his spendings , 〈◊〉 〈◊〉 〈◊〉 . How by couetous holding in ? When by a miserable mind , he robs himselfe of the vse of that which hee hath in his owne kéeping , being 〈◊〉 thiefe to himselfe . So much for the abuse of our own goods : how doe we vniustly pursue anothers ? Craftily , or without colour of Lawe . How craftily ? By the deceit and wrongfull dealing of a couzening tongue : as when wee buy or sell without conscience , not caring how cheap wee buy , 〈◊〉 how deare wee sell : and when wee bring into the Market , not 〈◊〉 , but a greedy minde to 〈◊〉 out brother . How without colour of Law ? When by a theeuish and strong hand wee take that which belongs not to vs ; either openly as 〈◊〉 , or more closely as Pilferers : or 〈◊〉 in our hand that which is 〈◊〉 , whether found by 〈◊〉 , or lent to 〈◊〉 or due to 〈◊〉 , as their 〈◊〉 〈◊〉 hire . So much for that which is forbidden ! what is commanded ? To be 〈◊〉 with 〈◊〉 〈◊〉 , and to rest in the 〈◊〉 that 〈◊〉 hath giuen vs ; labouring by ●…gence in our lawfull callings , so to increase or maintaine it in Gods feare , that we may not be chargeable , where we should be helpful and ease others : and , where wee haue done wrong to any , to put away theft by making restitution . So much for the preseruation of our neighbours goods : where are we charged with the care of his good name ? In the next ninth Commandement , which is : Thou shalt not beare false witnesse , &c. VVhat doe you obserue therein ? The occasion of the Commandement , and matter thereof . VVhat was the occasion ? Our 〈◊〉 and lying nature . VVhat doe you obserue in the matter of the Commandement ? first , what is forbidden , and secondly , what is commanded . VVhat is forbidden ? Under the name of false witnes , which is an vncharitable report , true or false , wee are forbidden to wrong our neighbour , or our 〈◊〉 in good name . How many waies may such false witnesse be borne ? Inwardly , and outwardly . How inwardly ? When we suspect without cause , and condemne without hearing . How outwardly ? Without speech , saying nothing : or , by speaking . How without speach ? When we beare false witnesse in some mocking or disgracefull gesture against our neighbour with the hand , head , tongue , or other member ; and refuse to 〈◊〉 the truth for him , being called thereunto . How by speaking ? When wee giue forth , or receiue in some vncharitable report . VVhen beare we false witnesse in giuing forth a report ? First , when we speake truly , and yet not eyther charitably , or with discretion of our neighbour : and , secondly , and chiefly , when we speak that which is false of him , or of our selues , and dissemble with our tongues . How many waies may we speake that which is false of our Neighbour ? In a lye , or vntruth . VVhat call you a lye ? Whatsoeuer a man speaketh against his mind , or knowledge . And this , behind a mans backe is slander , and before his face , detraction by a lye . VVhat call you an vntruth ? When a man rashly vttereth an vntrue speach thinking he speaketh true . And here we are forbidden to mooue false tales against our neighbour in presence , or behinde his backe . How many waies may we speak that which is false of our selues ? Either when we boast our selues vainely , or lessen our faults falsely , or excuse our selues by a lye : or when , by proud humility , we fall in our 〈◊〉 speech that others may 〈◊〉 vs. So much for false witnesse in giuing forth : what is it by receiuing in ? It is such as concerneth our neighbour , or our 〈◊〉 . VVhat say you of those who receiue a false report against their neighbour ? That as they , who make it , haue the deuill in their tongue , so they , who greedily receiue it , haue him in their 〈◊〉 . And here wee are forbidden , as not to raise a false report with our tongues , so not to hold it vp ( being raised by others ) with an easie eare : that is , wee are forbidden both to tell false tales , and beleeue them . How may wee receiue a false report concerning our selues ? When wée suffer our selues to be ●…attered in that which is false : or to be set downe vniustly by enuious tongues , thinking the worse of our selues for their detracting from vs. So much for the thing forbidden : what is commanded ? To haue a charitable opinion of our neighbour , to speake the truth with a good affection , and to a 〈◊〉 end , abhorring to lye , as we would to be or be accounted the Deuils children . Also , to speake louingly of others , and modestly of our selues . So much for the Commandements that concerne all acts and purpose of vnright cousnesse : where are we forbidden all motions thereunto ? In the next last Commandement , which is : Thou shalt not couet thy neighbours house , &c. What do you obserue therein ? The occasion , and matter . VVhat was the occasion ? The frailtie or ill disposition of our nature , declining from the rule of Charitie to our neighbour , and of Sobrietie to our selues . VVhat doe you obserue in the Commandement it selfe ? The things forbidden & cōmanded . VVhat is forbidden ? The least and shortest thought or desire of the heart against our neighbour , tickling it to sinne , though we yeeld not to it . And , here all lus●…s are forbidden , contrary to charity on our neighbours behalfe , and temperance on our own . Of what sorts are these ? They are either originall corruption , as it were the firebrand it selfe , or the effects , as it were sparks that flie from it . And , these are our fond wishings and wouldings , with other foolish thoughts of the mind , desires of the heart , and deepe 〈◊〉 of the head about matters , tending to the impeachment of our neighbours welfare , or of that vertue of contentednesse which wee should affect , and labour for in that estate and place , wherein God hath set vs. So much for that which is forbidden ; what is commanded ? Being contented with our portion , we must dispose of all our thoughts and wishings according to charity ; wishing and delighting in our neighbours welfare , as in our owne , and 〈◊〉 against all euill desires to the contrary , though of neuer so short continuance . So much for the Commandements of duties to our neighbour in righteoufnesse : what say you of Sobriety commanded to our selues ? This passeth through euery Commandement of the second Table , cōmanding Humility in the 〈◊〉 , meeknesse in the 〈◊〉 , cleanenesse in the seuenth , contentation in the eight , charitable truth in the ninth , and pure desires in the tenth Commandement . So much for the Law : what is due to those that breake it ? Punishments , more or lesse in this life , and the wrath and curse of God to damnation , in the life to come : That is , paines temporal by ●…ments , and death , and paines eternal of soule and body in hell . What call you Hell ? That euerlasting fire , or treasury of secret fire , prepared and kept in a place of the greatest distance from heauen , for the punishment of all vngodly sinners . Where is the place of hell ? God hath not reuealed . And , let vs , that haue the hope of the Saints , rather endeauor neuer to feele it then to know it . When a house is on fire , 〈◊〉 stand not to inquire how it came , but do our best to quench it . Wherein consist the torments of this place of hell ? Generally , in these two punishments , of losse and sense . What call you the punishment of losse ? An euerlasting separation from God and Christ , which is a plague of plagues , and the very bottome of the 〈◊〉 of Gods wrath in full & per●… torments of soule and body , after Christ shall say to the wicked on his left hand : Depart ye cursed into euerlasting fire prepared for the diuel and his Angels : Math. 25. 41. VVhy call you this separation from God , so great a plague and torment ? If the absence of the Sunne cause darknesse ; what ioy must néedes be lacking , and sorrow abound where the Sun & God of saluation shall neuer in the beautifull beames of his presence be séene any more ? where shall be no more glimpses of fauour , but darke tempests and snares vpon all the ●…nhabitants of that land of 〈◊〉 ? and where they 〈◊〉 so depart from God , 〈◊〉 , neuer to 〈◊〉 which made 〈◊〉 to say , that the tears of hell were not 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 . Somuch for the punishment of losse : what is that of sense ? That when euery member of the body , and 〈◊〉 of the soule shall be tormented togither , 〈◊〉 not for some thousands of yeeres , and so an end ; but for thousands vpon thousands , and thousands that 〈◊〉 no end . For , as the righteous say of Gods mercy , that his mercy endureth for euer : so , of his iustice the danmed may say , that his iustice endureth for euer . What is this called in Scripture ? It hath many names giuen to it , to shew how terrible it is ; and therfore it is called hell fire : the wo●…me that neuer dyeth : vtter darknes : the burning lake , and second death . What do you gather of this ? If a man would not , to gaine the world , lye on a 〈◊〉 of 〈◊〉 wood for a very short time ; how much and 〈◊〉 must the 〈◊〉 needes suffer , who shall bee tormented in a lake of burning fire for euer ? and , if a little disease in one part , so trouble vs vpon a soft bed ; how shall the wicked endure that worme of vnquiet conscience , that will , day and night ( and not as a disease of some short time ) gnaw vpon al parts of their 〈◊〉 , and powers of their tender mind ; and , not vpon their pallats of ease , but beds of glowing fire ? How doth the Scripture further , and for more terrour speake of this place , and the torments of hell ? By calling it a place prepared for the diuell and his angels . What gather you of this ? That as it would bee a grieuous thing to a man to liue a banished mans life in som dark prison , couer'd with deadly obscurity , but more gréeuous to liue there among the most spitefull enemies of his father & fathers house : so to be cast into a prison of eternal banishment from God , and pit of vtter darknesse , is a most woful thing ; but it is much more wofull , not only to be so , but to be bound in chains of perpetuall fellowship with those , who ( from the beginning haue been enemies to man , and God , the father of mankind , I meane the Diuell , and all his vncleane angels . Shew this ( yet ) a little further . If Lots righteous soule was vered so much , with the vncleane conuersation of the Sodomites , with whom he dwelt but for a time : how shall they be vered in soule and body , that are thrust into hel , that euer burning Sodom , where they must euer dwel with vncleane spirits & 〈◊〉 diuels ; not to be broght out at last by the Angels , as Lot out of Sodō , but there to liue ( world without end ) forcing out desperate voices and cursings against their former filthy liues , and present vncleane societie ? Now where hel ( thus described ) is due to the breakers of the law , what do you gather ? That , without repentance , all Idolaters , customary and raging swearers , rebels to gouernment , murtherers by poison or with weapons , fornicators , th●…ues , lyers , and 〈◊〉 of lyes must goe thither . And must Idolaters go to hol without repentance , what ( then ) must Idolaters do to be saued ? They must 〈◊〉 out of their 〈◊〉 ( as an abommable thing ) the ●…ty of 〈◊〉 , and serue the true God by his Word . What must customary and raging swearers do ? They that take vp for a 〈◊〉 , the 〈◊〉 of the Holy One , 〈◊〉 that ( if they be 〈◊〉 neuer so little in their 〈◊〉 ) they will prouoke him in his glory ; and ( if any thing go against hun ) their tongues shall goe as 〈◊〉 against him , either in their games or more earnest 〈◊〉 , must ( for hereafter ) 〈◊〉 that great and fearefull name , the Lord their God. How , further , doe you perswade this dutie ? Whatsoeuer is more then yea , yea , or nay , nay , to wit , by 〈◊〉 or negation in common talke , is of e●… , that is , of the 〈◊〉 : and as the roote of it is 〈◊〉 ( it being a plant of the Diuels setting ) so the 〈◊〉 of it is no better : for 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 or fruite of such raging mouthes . VVhat must rebels to gouernment doe ? If they be children , they must not 〈◊〉 by vngracious disobedience , their Parents curse : for where it 〈◊〉 , it falles 〈◊〉 , but 〈◊〉 their blessing by dutie and loue : if they be servants , they must do seruice ( as to God ) in lawfull things , that is , chéerefully and with faithfulnesse : and if they bee subiects , they must feare the King , and honour the Go●… that are sent by him . What must Murtherers doe ? 〈◊〉 of 〈◊〉 anger : 〈◊〉 out all leauen of bitternesse : bee gentle in word and 〈◊〉 : sit down by wrongs patiently and 〈◊〉 , rather then drowne their Christian credits ( as some Gallants do ) in bloud . What must Adulterers doe ? 〈◊〉 the 〈◊〉 out of the 〈◊〉 of their mind , and be chaste within : also , ( 〈◊〉 ) 〈◊〉 their 〈◊〉 , eyes and hands , that there be no whoredome in them : and not only ( though 〈◊〉 ) abstaine from all acts of 〈◊〉 and 〈◊〉 ; but from all things and meanes that 〈◊〉 , or may further such 〈◊〉 〈◊〉 ; sp●…cially , 〈◊〉 ●…cings , and 〈◊〉 drunkennesse . What must theeues doe ? Remember that flying booke spoken of in Zechary , a Booke of bitter 〈◊〉 that entreth into the house of the theefe , and of him that sweareth falsly . And ( so ) repent of their the●… with confession to God , and satisfaction to men . How do you perswade this duty ? They that do not so , or doe otherwaies , couet an euil couetousnes to their house . And a man were as good put a coale of fire into the thatch of his house , or in his barnes , as bring stollen goods to his other goods and stuffe , better gotten . For , so many things as we get , by stealth from our neighbour , so many curses we get to our selues , & lay vp for our posterity . What must lyars doe ? Not only abhorre to lye in 〈◊〉 or earnest ; but , speake the truth from their heart ; that is , with loue , except they would go to hell with the father of liars , the deuill of hell . But lying is become their trade ? But they that vse the trade , shal not be 〈◊〉 in it . For , they are of that fellowship that shal be cast into the Lake of fire . And , they that loue and make lyes , are without ; that is , out of heauen and far from saluation : hauing no worthier persons for their Mates then dogs , ●…chanters , 〈◊〉 whoremongers , idolaters , idolaters , and the like rabble of wicked sinners . But what say you of merry lying ? There is no 〈◊〉 found in Gods Tabernacle . And , if wee must answere for euery idle word : how much more for euery lying word ? What say you of the officious , which some call the good and necessary lie ? Necessitie can no more priuiledge a man to lye , then it can warrant him to steale . And , if we may not lye , to bring glory to God , shall we thinke we may lie to bring profit to man ? Therefore the distinction of lies into a malicious , officious , and merry lye , ( as if any were lawfull ) is not of Gods making . The superscription is Caesars , and , it is not from heauen , but from Men. What do you conclude of al together ? That , to do the good , and hate the euil , is the way to liue , for , they that seeke good & not euill , shal liue , and they that doe these things , that is , which God hath commanded to be done , shall neuer sall ; or for euer , & into condemnation . But who is sufficient for these things ? And who ( then ) can be saued ? Indeed , it is not in man , nor in the best of men to continue in them : and ( therefore ) is the Law our Schoole-master to bring vs to Christ. that is , so to humble vs , that Christ may receiue vs. What do you gather of this ? That by the often sight of our selues in the Law , we must be wained from al opiniō of our own doings , which are so short of perfection : and , ( doing the best we can ) depend onely vpon God in Christ for perfect and meritorious obedience , placed wholy out of our selues in him . To what end ( then ) serueth the Law ? To be the glasse wherein to view our estate in euery Commandement , that we may see how poore and vnable wee are to doe any thing worthy recompence or pardon : and not to rest there , but to betake vs by Faith to him , who hath fulfilled all righteousnesse for vs , discharged with the pay of his Passion and obedience his Fathers debt - 〈◊〉 , and brought vs our full acquittance in his death , and rising from death ; that we might not dye but line . Then , it is necessarie that wee doe our best to keep the Law , though wee cannot be iustified by it ? Yea verily , and that wee often go to that counting-booke of God , the Law. For , when in the seuerall sums and parcels we shall find it impossible for vs to pay such a debt ; it will make vs to fall into a right ●…koning of our owne want and his worthinesse , that hath released vs from so great both debt and danger . And , this is Christ , and only He : to whom be praise for ener , Amen . The like short exposition of the Lords Prayer , in Questions and Answeres . WHat is Prayer ? A religious calling vpon the name of GOD by Petition , or with praise . What parts hath Prayer ? Two , as Petition , and giuing of Thankes . What call you petition ? A faithfull calling vpon the name of God by request , or with suite , to procure some good , or to preuēt some euil . What do you gather of this ? That God ( only ) is to be prayed vnto , and in faith : also , that with him are the 〈◊〉 , both of opening all good to vs , and of shutting all euill from vs. So much for petition : what call you giuing of thanks ? A 〈◊〉 returne of all our receits to God , with confession of his power in all , and praise for all . What difference doe you put betweene prayer and praise ? Prayer 〈◊〉 what we want , and praise confesseth what wee haue , and from whom . What doe you obserue here ? When God openeth his treasurie , wee must open our mouthes , that is , when he giueth his blessings , we must both acknowledge them , and be thankfull for them ; but so , as when he showreth blessings to vs , wee do not drop thanks to him , that is , praise him flew●… , when he giues to vs plenteously . What is true thankfulnesse ? 〈◊〉 the saying , but the giuing of hanks : and not thanks in word , but thankfulnesse in true obedience to the Word : and , not cold thanks , but zelous from the heart , and faithfull with a single heart : and thanks in chee●…ull manner , and with continuance , not niggardly , and which hath soone done . Where haue we the best patterne of prayer and praise ? In that absolute , most holy forme of prayer , which we ( commonly ) call the Lords prayer . What do you obserue therein ? The preface , and prayer itselfe . What are the words of the preface ! Our Father which art in Heauen : that is , thou that art ready to helpe vs , being the Father of Christ by Nature , and , in Christ , our 〈◊〉 by Grace ; and art ( not only ready ) but able so to be , hauing thy dwelling in heauen , heare vs. What do these words teach ? To come to God onely , and to come to him , as to a Father with boldnesse , and yet with reuerence ; because hee is in heauen , and his 〈◊〉 〈◊〉 the heauen . VVhat say you of the prayer it selfe ? It is in the seuerall petitions , or confirmation of them . What say you of the petitions ? They are such as belong to Gods glory , or our owne necessities . What are they that belong to Gods glorie ? They are such as concerne the aduancement of his glory , or the meanes . VVhat petition concerneth the aduancement of his glorie ? The first , which is : halowed be thy name . VVhat doe you obserue therein ? The meaning , and thing taught . What is the meaning ? That God in his person , titles , works , word , Sacraments , holy ordinances , and whole religion may rightly be honoured , and euer glorified . Also , that his name may be halowed in our good liues , and gedly talke , to the edifying of our neighbour in loue . What is the thing taught ? That they pray wickedly , who say , halowed be thy name , and , yet are ordinary prophaners of Gods name ; that is , of his titles , Word , Sacraments , attributes of mercy and iudgement , works of Creation and prouidence , Sabboths , and other ordinances . Likewise who abuse his creatures to sinne , and neuer reuerence his power ; as common swearers , common and intolerable despisers of GODS word , and 〈◊〉 ; all polluters of their owne bodies , with Adulterie , or Fornication , all filthy talkers and euill liuers , common drunkards , and other common and ordinary mockers , or not regarders of Gods strange and fearefull acts . So much for the Petition about the aduancement of Gods glory : what are they that concerne the meanes ? The two next Petitions . VVhat is the first of them ? Thy kingdome come . What do you obserue therein ? The meaning , and thing taught . What is the meaning ? That the kingdome of grace in the Church , by the aduanced scepter of the meanes , inward , and outward , as the Spirit and Word preached , with all other holy meanes , may be set vp in honour : and that Christ would be pleased to hasten his comming to iudgement , which is the kingdome of glory that we pray for here . What is the thing taught ? That their prayers are sinnes who are enemies to those means , not liuing in the spirit , and opposing to preachers : Also , who 〈◊〉 to pull downe Gods Church by their sinnes , neither wishing the prosperity of it , nor welfare of the 〈◊〉 that are Fathers to ●…t ; and who put the day of the LORD farre from them , by their security in sinning . So much for the first of those petitions which concerne the meanes of Gods glorie : what is the second ? The second is in these wo●…s : Thy will be done in earth , &c. What do you obserue therein ? The meaning , and thing taught . What i●… the meaning ? That the Will of GOD in his word may bee ( not spoken of only or professed ) but done ; and done cheerfully , and willingly , with all faithfulnesse , and consta●…cie by vs men on earth , as it is by the Angels and Saints in Heaue●… What is the thing taught ? That they pray in sinne and against themselues , who say to God , thy will be done , and do their owne or Satans will ; or doe Gods will with no good will , nor readinesse , being ( not chearefull doers of the lawe ) but enemies to such , and so as Gods will is done in them , as in the diuels , not by them . So much for the Petitions that concerne Gods glory : what say you of those that concerne our owne necessiries ? They concern the things of this life , or of that to come . VVhat is that that concerneth the things of this li●… ? The fourth next Petition , which is : Giue vs this day our , &c. What do you obserue therein ? The meaning and thing taught . What is the meaning ? That God would giue vnto vs ( walking in our callings ) al things needfull for our present temporall life , whether for necessity or honest delights : and that he would remoue or put backe all things that may hurt or hinder it , as sicknesse , famine of bread , plague of pestilence , warres and the like , with a reseruation to his good pleasure in any , or in all . What is the thing taught ? That they pray without faith and in no good manner , who will be their own caruers in these things : or , who , hauing the blessings of this life , hide their hearts in them , making them not glasses , but veiles to God , that is meanes , by abuse , not to remember , but vtterly to neglect the giuer . So much for that petition , which concerneth the necessities of this life : what are they that concerne the necessities of the life to come ? The two next Petitions . What is the first of them ? Forgiue vs our trespasses , seeing that euen we , &c. What do you obserue therein ? The meaning and thing taught . What is the meaning ? That God will not lay our sinnes to our charge , and that in Christ he will forgiue them , and the punishment due vnto them : or , that he will iustifie vs , who are vnrighteous , in Christ the righteous ; whereof we haue good testimony within , when we can finde in our selues a readinesse , freely and fully to forgiue all those that haue offended vs. What is the thing taught ? That they call for vengeance by all their prayers , that take vpon them ( pap●…stically ) to satisfie for their 〈◊〉 , that is , to make the amends for them here , or in Purgatorie : also , who come to pray without , or with a deceitfull forgiuing of their brother . What is the second Petition concerning the necessities of the life to come ? The next Petition , which is : and leade vs not into temptation , &c. What do you obserue therein ? The meaning and thing taught . What is the meaning ? That , in temptation , God would not giue vs ouer to 〈◊〉 conquered of sinne , or of Satan that tempteth to it : and that if he bring vs to the battell , he will conquer for vs , and ( so ) deliuer vs from euill , by loosing the power of sinne , and workes of the powers of darkenesse , that would binde vs to da●…ation . What is the thing taught ? That they pray dangerously and sinfully , who , praying against temptations , runne vpon the sharpe of them , neuer caring by good meanes and prouidence to auoide those sinnes that they ●…nde themselues most subiect vnto , by disposition of minde and corrupt nature . So much for the prayer it selfe : what say you of the confirmation therof ? It is in the reason of the Petitions , or seale . What are the words of the reason ? For 〈◊〉 is the Kingdome , &c. What do you obserue therein ? The meaning and thing taught . What is the meaning ? That our requests , hauing no other but God for their foundation or rocke , must needes stand sure in all stormes , seeing his Kingdome is strong , power infinite , and glory endlesse , who is to grant the same . What is the thing taught ? That they haue no assurance by their prayers , who , in them , ascribe not all to God , or , who take any little glory from him to themselues , or to their owne doings ; crauing blessings front him , and not giuing thanks vnto him . So much for the reason of the Petitions , what say you of the seale ? It is in the last word , Amen ; or So it is . What do you obserue therein ? The meaning and thing taught . What is the meaning ? That wée 〈◊〉 pray with earnestnesse , and ( confidently ) with faith , beléeuing verily to receiue those things , which we haue according to Gods will in his word prayed for , and ( so ) put our seale vnto them in 〈◊〉 word of faith , Amen . VVhat is the thing taught ? That they can haue no comfort in asking , who either pray not in faith and earnestly , or not for things ( warrantably ) to be prayed for . To God be glory for e●…er . An Examination before our comming to the Lords Table . WHat doe you call the Sacrament of the Lords Supper ? Our growing vp with Christ by faith , resembled in visible signe●… , and effectuall seales of bread and wine . In comming to this Sacrament , what is to be considered by euery well prepared Communicant ? The doctrine thereof , and our ends of comming to it . What say you of the Doctrine ? It is séens in the nature of the signs which are made Sacraments , or in their vses . VVhat say you of the nature of the signes ? Their nature is to be seales of the body and bloud of Christ , that is , of the fruits of the same offred to vs by faith . Where haue you the seale of Christs body ? In the bread . Where , of his bloud ? In the Wine . So much for the nature of the signes : what say you of their vses ? They be such as concerne the Brea●… 〈◊〉 Wine . What is that concerneth the bread ? It is that which is seene in the breaking and giuing , or in the receiuing and eating of it . What doth the breaking of bread signifie ? The wounding and breaking of the flesh of Christ for vs. What doth the giuing of it signifie ? The giuing of Christ , the true bread , for our spirituall nourishment . What doth the receiuing of the bread signifie ? The receiuing of Christ with the hand of faith in our hearts , as wee receiue the bread with our bodily hands . Who are reprooued here ? The Papists , who say and beleeue that the substance of the bread is turned into the naturall body of Christ , and that the people , carnally , receiue and eat their Maker . What say you against this grosse opinion ? That a true naturall body , such as Christs is , cannot be in two places at one and the same time , to wit , in heauen , and bodily in the Sacrament . So much for receiuing ; what doth the eating of the bread signifie ? That as bread doth nourish our temporall and corporall life ; so this is a Sacrament of our eternal nourishment in the life to come , and of our spirituall , in this life of grace which wee haue heere . So much for the vses of the bread ; what be they of the wine ? They bee séene in the pouring out , and giuing , or in the receiuing & drinking of it . VVhat doth the pouring out of the wine signifie ? The pouring of the ●…oud out of his holy body for our sinnes . VVhat doth the giuing of the wine signifie ? Our full nourishment in Christ offered , not in his bodie only , but in his sauing blood . VVhat doth this teach ? That the Papists did , and still doe , with iniurious sacriledge , detract from our assurance and Gods goodnesse , one great helpe of our faith , by taking from the common people the vse of the Cuppe . So much for giuing : what doth the receiuing of the Wine signifie ? That possession is taken of whole Christ , while , after the receiuing of the bread , we , by faith , open our hearts , as vessels , to receiue the trickling drops of his bloud , that nothing be lost . VVhat doth the drinking of , the wine signifie ? The applying of the comforts of Christs passion to our drooping soules , as wine reioiceth the heart of man. So much of the doctrine of the Sacrament : what say you of our ends of comming to it ? They be before , or in our comming . What is that which is before our comming ? Our end before our comming is , to satisfie the earnest destre that we haue , or should haue of receiuing the promises of God vnder seale . VVhat bee the endes in our comming ? Such as testifie gifts , or receits . What be our gifts ? Such as we giue to Christ the 〈◊〉 , or to the Church his members . VVhat giue you to Christ the Head ? A heart well examined concerning our estate before we come , and seriously meditating on Gods goodnesse in Christ , and our owne great vnworthinesse when we are come . VV●…at els ? An ●…mble oblation of our selues , soules and bodies to him , with thanksg●… at our departure . 〈◊〉 in standeth the hearts exa●… ? In the ●…xamining of our knowledge , 〈◊〉 , loue , repentance , thankfulnesse , and works of our particular callings . VVhat call you the examination of your knowledge ? Whether I haue a competent measure thereof to discern the Lords body , & truly to put difference betwéene the signes , and things signified . VVhat of your faith ? Whether I bee in the faith ; beleeuing ●…hat t●…e death of Christ , as it is auail●… for all the 〈◊〉 , so it is ( particularly auaileable for me . VVhat of your loue ? Whether I bee in charity with all men , euen with my very enemies , louing them vnto , and for their true welfare ; and not my friends only . VVhat of your repentance ? Whether I acknowledge my sinnes with a sorrowfull and melting heart , and vnfainedly purpose to depart from all practice of them ( heereafter ) by amendment of life . VVhat of your thankfulnesse ? Whether I be ready to expresse it in my Christian conuersation , and new life for my redemption by Christ. VVhat of the workes of your particular calling ? Whether with some greater measure of obedience , and better of better conscience , in all patience and good faithfulnesse , I walke , or do truly purpose to walke therein , to mine owne great peace , and the benefit of those to whom God hath ioined me . So much for that which you giue to Christ the Head , what giue you to the Church his members ? A fellow ▪ stone in the spirituall building ; that is , a member to help to make perfect the body of Christ. What doth this teach ? That they that are negligent or prophane commers to the Lords Table , do detract from the per●…ion of Christs body , and seuer themselues from the society of his Church . So much for our giftes : what doe we receiue at the Lords Table ? That , which we receiue there , concerneth our selues alone , or our selues with others . What is that , that concerneth our selues alone ? The strengthening of our faith and memory by the reuerent and right vse of that holy action . How is our faith strengthened , and 〈◊〉 ●…olpen by it ? 〈◊〉 ●…ing that in the Sacrament , which 〈◊〉 but heare of in the Word , namely , the par●…cular offering and receiuing of Christ in his body and sauing bloud , by all bele●…ing Communicants . So much 〈◊〉 that which concerneth our selue●… alone : what is that that concerneth our selues with others . It concerneth our growing vp with Christ , and our communion with our breth●…en . How do we receiue our growing vp 〈◊〉 Christ ? We receiue it with Christ by spiritual eating and drinking , and by a more full partaking with him and his graces , through faith increased , and that vse 〈◊〉 his ●…dinance blessed vnto vs. How do we receiue our communion with our brethren ? By 〈◊〉 our mutuall agréement , in as much as we eate ( all ) of one bread , and drinke ( all ) of one Cup. How else ? By feeding all of the same foode bodily and spiritually , and by drawing all life from the same fountaine ; as the life of grace which heere we receiue , and the l●…fe of glory , which , in heauen we shall be partakers of . Amen . So much for our examination before the Sacrament . 〈◊〉 . 23. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Ruler ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee . A short Direction for spending of time well . HOw doe you diuide the daies of mans life ? Into the daies of labour , and daves of holinesse . VVhat say you of the daies of labor ? These concerne the works of our calling , or workes of helpe vnto them . What be the works of our calling ? The workes of that trade of life , in which God hath placed vs. What must a man do in these ? By offering them to God , he must walke in them neither slackly nor deceitfully , but with Christian diligence and good conscience ; following his owne businesse with quietnesse , and walking with God. Then , euery one must haue some speciall call●…g & trade of life to liue in ? 〈◊〉 〈◊〉 , or hée is no sound member of the Christian common wealth , 〈◊〉 a rotten member in the body of the same , that deserueth a cutting off . So much for the workes of our callings : what say you of the workes of helpe vnto them ? They concerne duties to be done before the worke , or that day after . What must we doe in the morning before our worke ? Prayse God for his mercy the night past , and pray vnto him for his further mercy and blessing the day present . How shall we prayse God ? By giuing him thanks , and by shewing our thankfulnesse . How is our thankfulnesse shewed ? Inwardly , or outwardly . How inwardly ? By pleasing God in our vnderstanding , thoughts , desire , affections , and ●…ill . How outwardly ? By pleasing him in our words and deeds . How in our words ? When they be gracious alway . VVhat things hurt this grace of speech ? Lying , swearing , brawling , ●…lthie speaking , foolish talking , 〈◊〉 that is not comely , and contention that causeth stri●… . How in our deedes ? These are in the duties of our generall callings , as we are Christians : or our particular trades of life ; wherein , some are Magistrates , some Masters and seruants , some Marchants , Artificers , Husbandmen , and the like . What are our duties as we be Christians ? These concerne God or man. What are they that concerne God ? They are in the foure Commaundements of the first Table , called godlinesse . What are they that concerne man ? They concerne our selues , or our neighbour . What is that that concerneth our selues ? Sobriety , which is inward ; and teacheth vs not to presume aboue that which is meete : and outward in our apparell , dyet , outward members and senses . What must our apparell be ? Such as becommeth those that professe the feare of God. What call you sobriety in dyet ? That grace of temperance that consi●…eth in the moderate vse of meates , drinkes , sleepe , and such outwarde things . What sobriety is that , which you call sobriety of sense , and the outward members ? Sobriety of sense is a watchfulnes in it ; and sobriety of the members , a chastity in them . So much for the generall d●…ety that concerneth our selues , called sobrietie : what is that that concerneth our neighbour ? It is contained in the sixe last Commandements , being Commandements of the second Table , called Righteousnesse . So much for our general duties , as we be Christians ; what say you of our particular duties , or duties of trade of life ? These reach vnto all callings in the Church and Common-wealth : but to our purpose , in a family , they concerne the Husband or Wife , Parents or their Children , the Master and his Seruants . What is the Husbands dutie ? To dwel with his wife , as a man of knowledge , by instructing her , and by obseruing ( for her better incouragement ) the good parts that are in her , and to loue her as his owne ●…esh . What is the wiues dutie ? To helpe her husband in the duties of the family : also , to feare , and to be subiect to him . What be the Parents duties ? They concerne the father and niether iointly , or by themselues . What be their ioint duties to their children ? In their tender yeeres they must instruct them plainely , and season them with good things , young , giuing them due correction ; and at more yeeres fit them for some honest calling ; and when time serues , laying vp somthing for them , giue them in mariage onely in the Lord. So much for the Parents ioint duties : what is the Fathers more speciall duty ? To prouide for his children ; and specially to haue a speciall eye to the sons of his house , as the Mother must to her daughters . What is the Mothers speciall duty ? To nurse vp her children , if God haue giuen her ability thereunto . What be the childrens duties ? They be such as they owe to their Parents , or one to another . What duties doe they owe to their Parents ? They owe them reuerence in their hearts , obedience in their deeds ; and , when their parents shall be in yeeres & ●…de , it is their dutie ( if they haue wherewith ) to nourish them . What duties do they owe one to another ? To loue as brethren , & not to fall out . VVhat duties do Masters owe ? They concerne Religion ; and so they must help them to God by their instruction , & the care of their soules : or they respect their life here ; and so paying them their wages iustly , they must make honest prouision for them . VVhat duties do seruants owe ? In singlenesse of heart , and all good faithfulnes , they must do their masters worke , be true vnto him , and seeke to please him , though he be froward . So much for our thankfulnes to God , expressed in our words and deeds , and for our duties the morning before our worke in prayer and praises : what duties doe we owe that day after ? They be duties , such as are betwéen or after our worke at night . VVhat must we do between our work ? It concerneth our refreshings , or recreation . VVhat must we do at our refreshings ? Pray before meat for Gods blessing , giue thanks , after , for Gods blessings , vsing the same for strength or honest delight , and , no way for excesse , or drunkennesse . VVhat must we obserue in our recreation ? That our company be good , and sports of good report , remembring that 〈◊〉 must be redeemed . When be our sports of good report ? When they be lawfull for the nature of them , and necessary for the vse , not hindring better duties . So much for the duties as are betweene our worke : what must we doe after it ? Examine our selues , as vpon an account , what we haue done the day past ; and prepare our sleepe , that it may bee comfortable . How shall wee by such preparation make our sleepe comfortable ? By committing our selues to God , soules and bodies , praying him to inspire the soule with good thoughts , and to watch the body till the morning , that no hurtfull thing breake in vpon it . But some go to bed without praier ? Such sleep in Satans lap , & haue him for their keeper : who ( therefore ) maketh a thorow-fare in the thoughts of their heart , sowing the tares of many vnclean c●…cupiscenses & lusts therin , which sown in the night , grow in the day VVhat reason can you giue to proue the necessity of prayer , before wee goe to rest ? That night ( for ought wee know ) may be our long night , and that sleepe our last sleepe . Which if it be , ( and the Lord hath seal'd no warrant to any that it shall not be ) must needs bring small hope to our vnpraying soule , that it shal be glorified , and as little comfort to our body , ( layd downe in so brutish forgetfulnesse ) that it shall go to God at our next rising . VVhat do you conclude of this ? That those Masters are cruel to their seruants , who suffer them to go to their beds , as wild beasts to their dens , without prayer , & do not better arme them against the feare of the night . So much for the daies of labour : what say you of the daies of holinesse ? On Gods Sabbaths , we must ( first ) pray God to blesse the duties of them , and so keepe them holy . How must we keepe them holy ? By doing as little worldly work as may be , & by doing Gods work religiously , and with all our might . In doing of Gods worke , what is to be considered ? That we do the works that sanctiūe the Sabbath , and auoide the vnfruitfull works that defile it . VVhat works are required to the ●…ifying of the Sabbath ? To preuent or defer , & by rising early to dispatch all businesses that would prophane it ; and , by praying God , to blesse his owne ordinances , to come with a spiritual & forward mind to publike prayer , preaching & Sacraments . VVhat other works are required ? It is required further , before wee come to the assemblie , that wee pray , read , or heare some what read at home that may edifie ; between the times of publike exercise , that wee meditate on that which hath been deliuered ; and after and between that we talke with others , and examine our selues about it . VVhat is ( lastly ) required ? That we take a view of God in his works and word , pray , and reade , an●… sing Psalmes priuately ; doe works of mercy ; & consider Gods special works , of mercy , iustice , goodnesse and truth . So much for the works to be done : what are the vnfruitfull workes to be auoided ? The spending of the day in sleepe , play , drinking , worldly talke or businesse , ●…oolish communication , and things that separate from God by a carnall heart . Glorie be to God. EPHESIANS . 5. 15. 16. Take heed therefore that ye walke circumspectly , not as fooles , but a , wise , 〈◊〉 the time , for the dayes are ●…ill . A briefe rehearsall of the tenne Commandements for the ●…se of the 〈◊〉 . 1 SEE that thou haue no God●… but one . 2 And truly worship him alone . 3 Gods name in vaine thou shalt not take . 4 The seuenth day holy thou shalt make . 5 Honour thy Parents : 6 Murther flee : 7 A fornicator neuer be : 8 Thou shalt not steale : 9 False speech eschue : 10 And couet not anothers due . 〈◊〉 〈◊〉 . 28. This 〈◊〉 , and thou ●…alt liue . FINIS . Notes, typically marginal, from the original text Notes for div A03697-e190 Titus 1. 1 Eccles. 1. 9 ●… . King. 4. 4. 6 Notes for div A03697-e330 Ioh. 17. 3. Ier. 9. 24. Luk. 15. 17. 1. Chr. 28. 9 Heb. 11. 6 Exod. 33. 20 7. Cor. 13. 12 Rom. 1. 20. & 1. 19. Exo. 3. 14. Ioh. 4. 24. Exo. 34. 6 Psal. 90. 2. 1. Tim. 1. 17 Isa. 45. 5. Psal. 103. 8. Psalm . 33 6. 9 Amos 4. 13 1. Pet. 4. 19 Psal. 99 ▪ 1 , 2 , 3 Heb. 1. 3 Act. 17 25 , 26 1. Ioh 5. 7 Matth 3. 16 , 17 2. Cor. 13 13 Matth 10. 28 Genesis 1. 27 Colos ▪ 3 10 Ephes. 4. 24 Rom. 3. 9 10 Iob. 14 4 Rom. 6 23 & 5. 18 , 19 Gal. 3 10 Rom. 5 12. 18. & 7 18 Ieremy 17 9 Gen. 6. 5 Matth. 15. 19. Ron. 7. 5 1● Iohn 〈◊〉 1 , 2 〈◊〉 1. 14 〈◊〉 3. 16 Philip. 2. 7 , 8 Galat 4. 4. 2 Cor. 5. 21 Iohn 1. 12 Galat. 2. 20 Acts 6. 31 Iohn 1. 12 Luke 2. 29 Ephesians 3. 17 1 Cor. 1. 30 Ioh●… 20. 〈◊〉 〈◊〉 . Tim. 1. 12 Psal. 51. 〈◊〉 Isa. 55. 15 Matth. 5. 6 Phil. 3. 7 , 8 Mat. 15. 25. 27 Marke 9. 24 Rom. 10. 14. 17 Acts 8. 28. 34. 35. 37. Ioh. 16. 23 , 24. Pro. 29. 18. Rom. 4. 11 Iohn 16. 23 Iames 1. 6 Philip. 4. 6 Rom. 4. 11 Genesis 17. 11 1. Cor. 11. 25 1. Cor. 10. 1 , 〈◊〉 . & 12 , 13. Titus 3. 5 Matth. 28. 19 Ephes. 5. 26 Ioh. 1. 31. Eph. 5. 26 Heb. 9. 14 1. 〈◊〉 . 6 〈◊〉 Acts 2. 〈◊〉 〈◊〉 . 36. 25 1. Cor. 10. 16 & 11. 24. 26 Iohn 8. 55 Matth. 26. 26. 27 Ioh●… 6. 50 , 51 Psal. 50. 23 & 116. 12. 13 Rom. 1. 21 Eph. 4. 23 , 24 1. Peter 1. 15. 18 Luke 1. 74 , 75 Rom. 6. 1 , 2 , 3 , 4 Galath . 1. 6 Luke 1. 6 Acts 24. 16 Titus 2. 11 , 12 1 Cor. 7. 17 Ier. 31. 31. 33 Deut. 4. 2●… Deut. 4 13 Galat. 3. 19 Exodus 34. 1 First Comma●…dement . Exech . 1●… . 3. 45 Luke 12. 19 Colos. 3. 5 Philip. 3. 19 Deut. 6. 5 Ios. 24. 15 Matth. 4. 10 Ma●… 12. 29 Zep●… . 1. 5 Iohn 17. 3 Psalm . 9. 10 1. Chron. 28. 9 2. Thes. 1. 8. Prou. 3. 5. ler. 17. 7. Psa. 37. 4 2. Tim. 1. 12. a Luke 10. 27 Deu. 6. 5. Psal. 69. 9. Ioh. 14. 23. Esa. 8. 13. Luke 12. 4. 5 Eccles. 12. 13. Prou. 8. 13. b Ioh. 4. 22. 23 Deut. 6. 16 Esa. 4. 5. 21 , 22 Gen. 47. 31 Iob. 1. 21. c Psal. 16. 8. Gen. 5. 24 Heb. 12. 28 Malach. 1. 6 1. Sam. 15. 22. d Ier. 5. 7 Zeph. 1. 5 Amo , 5. 26. Second 〈◊〉 . Deut. 7. 25 , 26 Psal. 106. 35 , 36. &c. Deut. 4. 12 Esa. 40. 18 Habac. 2 18 Ier. 4. 2. & 5. 7 Zeph. 1. 5 H●…s . 2. 13 Exod. 32. 5 Deut. 12. 32 Matth. 15. 9 Esa. 29. 13 Gal. 1. 9. I●…r . 2. 13. Psal. 44. 21 Esay 42. 8 1. Cor. 11. 23 Exod. 30. 38 Eccles. 3. 14 Leuit. 10. 1 Mat. 15 9 Esay 1. 12. 2. 2. Sam. 7. 7. Rom. 16. 7 Gal. 1. 9. 1. Cor. 3. 11 Third Commandement . Psal. 14. 1. & 36. 1. Pro. 1. 25 Iob. 21. 14 , 15 1. Cor. 1. 20 a Rom. 2. 24 Ezech. 36. 22 1. Tim. 6. 1 Eccles. 5. 1. 5. 6. & 8. 2. Iude 20. 1. Pet. 2. 12. Ier. 5. 22 Psal. 64. 10 , 11 Luke 2. 18. 19. b Luke 23. 34 Acts 3. 17 Mat. 23. 14 1. Tim. 4. ●… . ●… . & 2. 3. 1. Mal. 3. ●… 14 c Rom. 9. 5 Deut. 28. 58 Gen. 16. 5 1. Sam. 23. 21 2. Kings 7. 2 Deut. 29. 19 Amos 9. 10 Ma●…h . 5. 34 〈◊〉 5. 1●… Zec●…ar . 5. 4 A●…ts 23. 11 M●… 6. 〈◊〉 b 2. Pet. 3. 4 ●…ay 22. 12 , 13 M●…t . 4. 6. 〈◊〉 . 20. 6. Mar. 14. 58. Act. 24. 5. & 6. 13. 14. Am. 5. 10. ●…er . 20. 8 Zachar. 7. 11 Ier. 18. 18. c Esa. 58. 2. & 29. 13. 1. Cor. 11. 21. 30 1. Cor. 5. 4 Prou. 1. 25. d Am. 6. 4 , 5 , 6 Psal. 45. 5. 6. & 92. 5 , 6. & 10. 5 Am. 4. 6 , 7. 9 , 10. Deut. 6. 7. Eccles. 4. 17 Psal. 15. 4. Eccles. 9. 2 Ier. 4. 2. Deu. 6. 13. Ps●…l . 2. 11. Fourth Com●…mandement . Exod. 32. 8 ●… . 2. 17. Psa. 106. 13. Eph. 5. 15 , 16. Pro. 6. 6 , 7 , 8. a M. Perkins in his Treatise of callings . pag. 26. 1. Cor. 7. 20 Gen. 2. 15. & 3. 19. Math. 20. 6. 8. Ma●… ▪ 6 ▪ 3 Ephes. 4. 28 Prou. 8. 33. 35 Eccles 8. 2. 3 Pro. 1. 20 , 21 , 22. 29 , 30. Esa. 58. 13 Ier. 17. 24 , 25. Luke 6. 35 , 36 Isa. 1. 15. Psal. 37. 21. Eccles. 4. 17 Mal. 2. 7. Hos. 4. 6. Pro. 23. 23 Acts 20. 7 1. Cor. 11. 18. Matth. 25. 43 Iohn 5. 6. Iob. 31. 19. 20. 32. 1. Cor. 16. 1. Nehe. 8. 10 Psal. 92. 4 , 5 , 6 , 7. & 111. 2. 3 , & 119. 15. Deu. 6. 7. Pro. 22. 6 & 27. 23 ▪ Esay 28. 10. Tit. 2. 3. Prou. 31 , 1 , 2 , 3 Psalm . 92. 1. 2. Pro. 8 17. Exod. 16. 28. 29 Luk. 23 ▪ 56. Mar. 16. 1. Exod. 31. 13. & 34. 21. 〈◊〉 Commandement . Psalme 12. 4. Luk 19. 14. 27. Ephesians 2 2. a Gen 48. 12. 1. Kings 1. 23. & 2. 19 b Col. 3. 20 21. Luk 2. 51. Gen. 22 6 7 9 Ephe 5. 24. 1. Tim 5 4. Gen 47 12. Ruth . 2. 18. c ●…ro . 13. 1 & 15. 5. 1 Pet. 3. 6. & 2 , 18. Col 3. 22. Gē . 31. 5 6. 7. 38 , 39. Exod. 22. 28. Tit. 2. 10. Gen. 30. 29. 30 & 31. 38. 39. & 39. 3. Gen. 24. 12 , 13 , 14. 1. Tim. 2. 2. Leuit. 19. 3 1. Tim. 6. 1 1. Thes. 5. 12 Ephes. 6. 5. 1. Pet. 2. 18. Ephes. 5. 33 Rom. 13. 1 1. Pet. 2. 13 , 14 Heb. 13. 17 1. The. 5. 12 , 13 Eph. 6. 1. Colos. 3. 22 Eph. 6 ▪ ●… , 6 , 7 Tit. 2. 9. Leu. 19. 32. Esa. 3. 5 Rom. 13. 2 Tit. 3. 1. Sixt Commandement . Ioh. 8. 44. Ezek 16. 3. Mat. 3. 7. Gen. 9. 6. Pro. 24. 11. ●… . Kings 18. 4. 1. Sam. 19 1. 2. Esth. 4. 13. 14. Psal. 82. 4. Iob 29. 17. Mat. 5. 22. Ep. 4. 26. Col. 3. 8. Pro. 23. 17. & 24. 1. Psa. 37. 1. Leuit. 19. 17. 1. Ioh. 3. 15. Pro. 20. 22. Rō . 12. 19. Iam. 2. 13. Pro. 21. 13. Luk. 6. 36. Col. 3 ▪ 12. Leuit. 19. 14. Ier. 20. 8. 10. Gen. 21. 9. Pro. 12. 18. 1. Cor. 6. 10. 1. Sam. 25 17. Mat. 5. 22. Gen. 31. 5. a Mat. 5. 30. Leuit. 24. 19. 20. Deut. 5. 17. Leuit. 24. 17. 1. Sam. 31. 4. 2. Sam. 17. 23. Mat. 27. 5. 1. Ki. 21. 9. 10. 2. Sā . 11. 15. b Iam. 3 13. Eph. 4. 32. Col. 3. 〈◊〉 . Iob. 29. 15. Rom. 12 15. M●… . 5. 9. 1. Cor. 13. 7. Gen. 13. 8. 9. Mat. 25. 36. Iā . 1. 27. Col. 3. 12 1. Tim. 5. 23. Ioh. 8. 59. & 2. 24 , 25. Matt. 5. 44. Rō ▪ 12 , 20. Seuenth Commandement . Esa. 57. 3. Psa. 51. 4. 5. Esa. 1. 4 Hos. 2. 4. Mat. 12. 39. 2. Cor. 7. 1. 1. Thes. 4. 3. 4. 1. Cor ▪ 6. 15. 19. Deu. 22 25. 2. Sā . 13. 14. Mat. 5. 28. Iam. 1. 14 , 15. Ier. 4. 14. Esa. 64. 6. Gen. 6. 3. 5. Ier. 3. 25. Eph. 4. 29. & 5 , 3. Heb. 13. 4. Leu. 19. 29. Deut. 23 17. 1. Cor. 6. 9. Leuit. 20. 11. 12 Eze. 22. 10. 11. Leuit. 18. 6. 7. &c. Ex. 22. 16. 17. Gen. 24. 50 51. Ruth ▪ 3. 2. 3. Gen. 21. 21. Ezr. 10. 3. Gen. 6. 2. Mala. 2. 15 Leuit. 18. 20. Pro. 5. 3 , 4 , 18. & 6. 32 , 33. Pr. 2. 17. Le. 18. 19. 24 , 25 ▪ & 20 ▪ 18. Ezek ▪ 22. 10. a Deut. 22. 12. Esa. 3. 18. 19. &c. & 4. 4. Zep. 1. 8. Pro. 7. 10. Deu. 22. 5. Eze. 16. 49. Eph. 5. 18. Ier. 5. 8. Pro. 23. 29. 30 , 33. Ezek. 23. 14. 1. Pe. 1. 14. Genesis 34. 1 1. Cor. 15. 33. Deut. 22. 21. 2. Sam. 11. 2. Prouerbs 13. 4. Ezek. 16 49. Pro. 6. 13. 2. Pe. 2. 14. Gen. 39. 12. Pro. 7. 10. 11 12 , 13 , &c. Mat. 14 6. Iob. 21. 11. Rom. 14. 13. 1. Thes. 4. 4. 7. 1. Cor. 1. 2. 1. Pet. 1. 15. Ephesi . 4. 29. 1. Cor. 9. 27. 1. Tim. 2. 9. T it 2. 3. Rom. 13. 13. Gal. 5. 16. 1. Cor. ▪ . 36. Apo. 2. 14. 20. Gal 5. 13. 1. Ioh. 2. 10. 1. Cor. 7. 2. 9. Heb. 13. 4. Pro. 5. 19. & 31. 11. Rom. 7. 2. Eight Commandement . Esa. 5. 8. Ier. 22 14. 15. Col. 3. 5 Mic. 2. 2. Act 20 33. 2. Pet. 2. 14. Ios. 7. 21. 1. Kin. 21 4. Eph. 5. 5. 1. Tim. 5. 3. Luk 15. 13. & 14 , 29 , 30 , Pro. 21 , 17 , & 23 , 13 , & 6 , 1 , 2 , & 17 , 18 , & 11 , 15 , & 21 , 26 , 27 , Mat. 25. 18. 27. 〈◊〉 . 4 8. & 6. 1 , 2. & 2 , 26. 1. Thes 4. 6 〈◊〉 . 5. 4 Exo. 22. 21 22 Deut. 10. 18 &c. & 24. 14. Pr. 22. 22. Am. 5. 11. & 8. 5. Pr. 20. 14. & 22. 18 Deut. 25. 13. Ioh. 12. 6. 1. 〈◊〉 〈◊〉 16. Pr. 1. 11 , 12. 13 , 14 Leuit. 19. 11. 〈◊〉 . har . ▪ . 3. 4. Leuit. 6. 2. 3. Ps. 37. 21. 〈◊〉 . 23. 4 Leuit. 19. 13. Deut. 24. 14. 15. Heb. 13. 5. 1. Tim. 16. 6. Phil. 4. 11. Pr. 27. 27. Gen. 3. 19. 2. Thes. 3. 10. Pr. 21. 20. Ephe. 4. 28. Ec. 5 17. 1. Tim. 6. 17. 2. Cor. 9. 6. Ps. 37. 26. 2. Thes. 3. 8. Le. 6. 2 , 3 , 4. &c. Luk. 19. 8. Nū . 5. 7 , 8. Ninth Commandement . Ps. 62 9. Esa. 57 4. Rom. 3. 4 , 13. Esa. 5. 20. Phil. 4. 8. Mat. 1. 19. Mat. 71. Rom. 14. 4. Acts 28. 4 1. Sam. 1. 14. Mat. 9. 3. 1. Sā . 18. 9. 15 , 29 , ●…ames 3. 17. 1. Cor. 13. 5. 2. Sam. 16. 4. Ps. 22. 7. Matt. 27. 39. lob . 16. 9. 1. King. 19. 21. Esa. 53. 3. Psa. 82. 4. Pr 4. 24. Deut. 33. 9. 1. Sam. 22 , 8 , 9. &c. Ps. 52. 3 , 4. 1. Sam. 23. 19. Dan. 6. 4 , 5 , 11 , 12 , Pro. 29. 11. Pro. 20. 19. 1. Cor. 13. 7. Ps. 31. 22. Ps. 12 2. 3. Col. 3. 9. Apo. 22. 15 Eph. 4. 25. 〈◊〉 . 5. 1. 1. Sam. 15. 20. Psal. 15. 3. Ps. 12. 2. lob . 6. 28. Pro. 19. 20. Rom. 1. 30. Pr. 27. 2. 1. Sam 15 13. 1. Sam. 15. 21. 24. Gen. 3. 12. 13. 2. King. 5. 25. Ter. 2. 35 Col. 2. 18. Ps. 15. 3. Pr. 17. 14. Act. 6. 13. & 7. 1. Pr. 14. 15. & 25. 23. Act. 12. 22. 23. &c. & ▪ . 2 , 3. Pr. 31. 31. 〈◊〉 . 27. 5. 1. Cor. 4. 5. 〈◊〉 . 3. 17. Esa. 53. 9. Ps. 15. 2. Col. 4. 17. Leuit. 19. 17 3. loh. 12. 2. 2. Cor. 12. 11. 1. Cor. 15. 10. Tenth Commandement . Gen. 6. 5. & 8. 21. Mat. 12. 34. & 15 , 19. Iob. 14. 4. Rom. 7. 7. Iam. 1. 14. 〈◊〉 . 4 14. 1. Tim. 6. 8. Psal. 16. 6. 1. Cor. 16. 14. 3. Iohn 2. Gal. 5. 16. 17. Gal. 3. 10. Deut. 37. 26. Mat. 25. 41. Mar. 9. 45. 46. Luk. 16. 26. Luk. 13. 28. 1. Sam. 4. 18 , 21. 22. & 2 Sam. 14. 32. Apoc. 9. 5. & 14 , 10 , 11. & 16. 8 , 10. & 19. 20. Mar. 9. 48. Math. 3. 12. Apoc. 10. 10 Psal. 136. 1 , 2 , 3 , 4. &c. Marke 9. 44 , 47 Mat. 22. 13 & 25. 30. Apoc. 19. 20. & 20 , 10 , 14. Math. 25. 41 1. Pet. 5. 8. 2. Pet. 2. 7. 8. 2. Cor. 6. 9. 10. Eph. 5. 5 Iam. 5. 12. Exo. 〈◊〉 7. Num. 16. 33 Psal. 106. 17 1. Cor. 6. 9. 10. Apoc. 21. & 22. 15. Deut. 6. 2. Deut. 28. 58. Mat. 5. 37 Iam. 5. 12 Gen. 9. 24 , 25 Deut. 21. 18 , 19 , 20 , 21. Syrach 3. 9 , 10. Eph. 6. 2 , 3 Col. 3. 22 , 23 Tit 2. 9. 1. Pet. 2. 13 , 14 , 16 , 17. 1. Sam. 25. 32 , 33. Iob. 39. 37 , 38. Eph. 4. 31. 1. Pet. 3. 4. Gen. 23. 6 , 7 Gen. 13. 8. 9. 1. Cor. 6. 7. Gen. 4. 23 , 24. Iob. 31. 1. & 2. Cor. 7. 1. Ephesi . 4. 29. Colos. 4. 6. 〈◊〉 . 〈◊〉 . 13. Psal. 119. 37. & 24. 4. Esa. 1. 16 Rom. 13. 13. 1. Cor. 15. 33 Pro. 23. 30. 33. Zechar. 5. 3. 4. Luk. 19. 8. Habac. 2. 9. Psal. 15. 2. Ioh. 8. 44. Apoc. 21. 8. & 22. 15. Matt. 12. 36. Rom. 3. 7. Mat. 22. 20. 21. Amo. 5. 14 , 15 , Ps. 15. 5. Elav 〈◊〉 6 〈◊〉 . 〈◊〉 . 10. Iam. 3 , 1 Gal. 3. 10. 24. Psa. 4. 1. Phil. 39. Rom. 〈◊〉 . 3. 4. 1. Cor 1 30 〈◊〉 23. 6. Mat. 3. 15. Ioh. 19. 30. Col. 2. 14. Rom. 8 33. 34. Iames 1. 25. Rom. 7. 24. 25. Psalme 50. 15. ●…remie 33. 3. 1. Tim. 2. 1. 1. Thes. 5. 17. 18 Psa. 25. 1. & 4. 1 Pro. 30. 8. 〈◊〉 . 24 27. Ps. 25. 2. 3. Gen. 32. 11. Psa 65. 2. & 44 , 20. 21 , Ier. 31. 18. Rom. 10. 14. Iam. 5. 15. Mat. 7. 7. Iam. 1. 17. 〈◊〉 43. 11. 〈◊〉 . 〈◊〉 . 4. Luke . 10. 21. 1. 〈◊〉 . 29 〈◊〉 , 11 , 12 , 13 , &c. Luke 17. 13. 15 16. 〈◊〉 . 66. 19. 20 Psal. 66. 19 , 20. Matt. 21. 30. Luke 18. 11. Gen. 27. 22. Psal. 50. 23. Psa 116. 12 Ps. 146. 2. 〈◊〉 〈◊〉 . 29 14. Ps. 81. 1 , 10 , & 103 , 1. Mat. 6. 9. 10 , &c. Luk. 11. 2 , 3 , 4 , &c. Mat 3 17. Col. 1. 13. Gal. 4. 4. Ioh. 1. 12. Gal. 4 , 5 , 6. Ps. 115. 3 & 11. 4. 〈◊〉 . 57. 15. Ps. 103. 13. Ec. 4. 17 〈◊〉 . 3. 5. 〈◊〉 . 28. 〈◊〉 17 Ec. 5. 1. 〈◊〉 . 23. 24. 1. 〈◊〉 . 8. 27 First Petition . 〈◊〉 28. 8. 〈◊〉 . 3. 14 Ps 68. 4. 6 Psal. 104. & 19 , 14 , & 138 , 2 , & 19 , 7 , 8 , 9 , 1. Cor. 11. 28 , 29. Pr. 23 , 1 , 2 , Col. 3 17 Psal. 96. 8. Mat. 5. 16. 1. Pet. 2. 9. Tit. 2. 10. Rom. 2. 24. Exod. 20. 7. I. Lcuit . 24. 11. Iob. 21. 14. Psa. 50 , 16 , 17 , 〈◊〉 . 2 13. Mat. 18. 20. Ezech. 8. 16. 1. Cor. 11. 22. 1. Sā . 8 , 7. Luk. 10. 16. 1. Cor. 6 , 15 , 17 , 18 , Eze. 36 , 20 , 21 , 22 , Esay 52. 5. 6 Eze. 13. 19. Es. 28 , 7 , 8 , 9 , Hos. 4. 11. 18 Ps. 10. 5 Esay 57 1. Ps. 〈◊〉 . 6. & 149 , 6 , Esay 5. 12. Ela. 28. 14 , 15 , & 5 , 19 , 2. Pet. 3. 3 , 4. Psa. 14. 6. & 145. 5 , 6. & 78 , 11 , 42 , & 28 , 5 , & 105 , 5 6 , 〈◊〉 〈◊〉 . Ps. 〈◊〉 . 2. 1 Cor 15. 25. Rom 14. 17. Ioh. 14 , 16 , 17 , 26. Marc. 8. 14. Mat. 13. 19. Iob. 22. 22. Rō . 6. 〈◊〉 . Esa. 14. 4. 10. 2 Thes. 3. 2. Phil. 1. 23. Apoc. 22. 20. 2. Tim. 4. 8. Phil. 3. 18. 〈◊〉 . 44. 16 Act. 13. 45. Luk. 19. 14. 1. Sam. 2. 17. 2. Sam. 12. 14. Eze. 36 22. Ps. 51. 18. Psa. 122. 6 , 7 , 8 , & 137 , 6 7 , & 83 , 4 , Psal. 20. 〈◊〉 . 2 , 3 , 4 , 〈◊〉 . Tim. 2. 2. Psa. 2. 2. 3. 2. Sam. 20 , 1 , & 1. Sam. 10. 27. Am. 6. 3. Third Petition . Rom 12. 2. Deut. 〈◊〉 . 20. Mat 21. 30 〈◊〉 . 1 22. 〈◊〉 〈◊〉 . 28. Ioh 13 17 Col 3. 23. Ps 〈◊〉 . 3. 〈◊〉 14. Gen. 22. 16. 〈◊〉 . 4. 34. Ps. ●…19 60 〈◊〉 . 5 28 , 29 , Ps. 119. 6. Psal. 119. 112. Esay 58. 3 , 13 2. Tim. 2. 26. Esay 29. 13 Mal. 〈◊〉 . 8 , 13. Heb. 11. 4. Luke 22. 3 , 4. Agg. 1. 2 N●…h . 3. 9. 20 , 21. ●…oh . 6. 66. 4. Petition . Gen 3. 19 1. Tim. 5. 8 Ephes. 4. 28 〈◊〉 . ●…hes . 2. 9. & 2. Thes. 3. 8 , 12 Pro. 30. 8. Psal. 23. 5. & 104. 15 1. 〈◊〉 . 8. 33 , 37 Luke 22. 42 Acts. 21. 14. Num. 11. 4. 6. Luke 12. 13 Math. 20. 11 , 12. 20. Luke 12. 19. & 14. 18 , 19 20. Dan 4. 26 , 17 5. Petition . Psal. 32. 1 , 2 Esay 38. 17 M●… . 7. 19. Psal. 103. 3. 1. Ioh. 2. 12. Colos. 2. 13 , 14. 1. Ioh. 2. 9. 1. Ioh. 2. 1 , 2. & 4. 10. Heb. 2. 10 , 11 , 14 , 17 , 18. 2. Cor. 5. 21. Apoc. 1. 5. Iob. 33. 24. Ph●… . 3. 9 Mat. 6. 14 , 15 Luke 23. 34 Acts 7. 60 1. Cor 4. 13 2. 〈◊〉 . 6. 22 , 23 Psal. 130. 3. & 143. 2. Mat. 6. 15. 〈◊〉 . 2. 13 Mat. 18. 32 , 33 , 34 , 35. Luke 6. 35. Mat. 5. 23 , 24 , 44. 6. Petition . 1. Tim. 6. 9. Ioh. 13. 2. Psal. 19. 13. & 119. 133. Rō . 6. 12. 2. Tim. 4. 17 , 18 2. Pet. 2. 9. 1. 〈◊〉 . 10. 13 Rom 7. 24 , 25. & 8. 1. Rom. 1. 24. 26. 2. Cor. 12. 7 , 8. Act. 5. 3 Rom. 16. 20 Ioh. 17. 15 1. Ioh. 3. 8. Ioh. 18. 25 , 26 , 27. Act. 19. 14 , 16. 1. Ioh. 5. 8 P●…l . 91. 11 Eph 4. 19. Gen. 34. ●…2 . Ier. 5. 8 Gen. 6. 1. Mat. 7. 25. & 16. 8. Psal. 89. 19. 1. Chr. 29. 12. 1. Chr. 29. 11 Luke 1. 37 Psa. 115. 3. Pro. 8. 14 1. Tim. 1. 7 Apo. 4. 9 , 11. & 7. 12. Leuit. 10. 3 Rom. 1. 21 Luke 18. ●… , 11 , 12 , 14. 〈◊〉 . 16. 29. Eph. 3. 20 , 21. Iohn 3. 33 Dan. 9. 19. Luk. 11. 8. 9. Psal. 84 11. Apo. 22. 20. 2. Cor. 1. 20. Marke 11. 24 1. Iohn 5. 14. Eph. 4. 15 , 16 1. 〈◊〉 . 10. 16 , Math. 26. 27. Mat. 26. 26 , 28 Matth. 26. 26 Matth. 26. 27 Isay 53. 5. 1. Cor. 11. 24 Iohn 6. 51 1. Cor. 11. 24 Iohn 1. 12 Ephes. 3. 17. Bellarm. Tom. 2. 〈◊〉 . 〈◊〉 . gen . de sacr . Euch. 〈◊〉 lib. 〈◊〉 . cap. 18. &c. Math. 28. 6. & 26. 11. Heb. 10. 13 Acts 3. 21 1. Thes. 4. 16. ●…ohn 6. 54 Mat. 26. 28 1. Cor. 11. 25 Iohn 6. 55 Psal. 104. 15 1. Cor. 11 25 〈◊〉 . 〈◊〉 . 2. tert . con . gen . lib. 4. cap. 22. de 〈◊〉 . &c. 1. Cor. 10. 16 Ioh. 6. 56. 1. Cor. 10. 3. 4 Galat. 6. 14 Phil. 3. 8 , 9 Acts 8. 36 Iohn , 7. 37 , 38 1. Cor. 11. 28 〈◊〉 c 15 21 Mat. 8. 8 Rom. 12. 1 1 〈◊〉 . 11. 〈◊〉 2. 〈◊〉 . 〈◊〉 . 5 〈◊〉 22. 12 〈◊〉 . 〈◊〉 . 2 〈◊〉 . 1. 21 Heb. 13. 〈◊〉 1. Cor. 11. 29 2. Cor. 13 5 Math. 8. 13 Mat. 5. 44 Rom. 12. 18 Psal. 32. 5 , 6. & 51. 3 , 4 , 5 Math. 3. 8 Psal. 116. 12 Luke 1. 74 , 75 1. Pet. 2. 9 Luke 3. 13 , 14 〈◊〉 . 4. 1 , 2 , 3 1. Cor. 7. 20 〈◊〉 2. 10. 1. Cor. 10. 17 & 12. 13 , 14 Eph. 2. 21 , 22 〈◊〉 . 4. 12 , 16. 1. Cor. 11. 24. & 10. 16. 17. 1. Cor. 11. 26 〈◊〉 . 3. 1. & 1. Ioh. 1. 1. 1. Cor. 10. 3 , 4 1. Cor. 10. 17 1. Cor. 10. 4. & 12 , 13. 〈◊〉 . 4. 15. 1. 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 4. 1 Psal. 59. 16. & 88. 13. Gen. 24. 12. 〈◊〉 . 5. 20 Colos. 1. 10. Pro. 23. 26 Col. 1. 10. Col. 4. 6. 〈◊〉 . 4. 29. Ephes. 4. 25 Iam. 5. 12 〈◊〉 . 4. 〈◊〉 . & 〈◊〉 . Col. 38 Pro. 26. 21 Rom. 12. 4 Acts 24. 〈◊〉 Tit. 2. 12 Tit. 2. 12 Rom. 12. 13. 1. Tim. 2. 〈◊〉 Luke 〈◊〉 . 34 Rom. 13. 13 1. Thes. 5. 16. 1. Tim. 4. 16. Ioh. 31. 1 1. Cor. 6. 15. Rom. 13 , 7 , 9 Mat. 19. 18 , 19 Titus 2. 12. 1. Pot. 3. 7 Eph. 5. 28 , 29 Gen. 2. 18 1. Pet. 3. 2 Ephes. 5. 22 , 24 Pro. 22. 6 Ephes. 6. 4 Prou. 23. 13 Gen. 4. 2 1. Col. 7. 〈◊〉 . 37 2. Col. 12. 14 1 Col. 7. 39. 1. Tim. 5. 8 Gen. 21. 7. 1. Tim. 5. 10. ●…euit . 19. 3. ●…phes . 6 1. 1. Tim. 5 4 Gen. 47. 12. Psalme 133. 1 Gen. 45. 24. Genes . 18. 19. Coloss. 4. 1. 1. Tim. 5. 8. Prou. 31. 15. Ephes. 6. 6. Tit. 2. 9 , 14 , 1. Pet. 2. 18. 1. Tim. 4 , 4 , 5. Colos. 3. 17. Cor. 〈◊〉 . 31. Mat. 26. 〈◊〉 . 〈◊〉 10. 〈◊〉 . 〈◊〉 21. 〈◊〉 〈◊〉 . 32. 6. ●…phes . 5 7. 11. 〈◊〉 4. 8 Thess. 5. 22. phesi . 5. 16. ●…om . 14. 16. Co●… . 6. 12. 〈◊〉 , 3 , 2 Thes. 5. 16 , Ieremie 8. 6. Psal. 4. 4. 8. 1. Pet. 4 19. Ps. 4 , 8 , & 55 , 16 , 17 , & 121 , 4 , 5 , 7 , 2. Thes. 3. 3. Mat. 13. 25. 26. Psalm . 19. 5. Marke 1. 35. Exod. 20. 8. sa . 58. 13. 〈◊〉 48. 〈◊〉 . ●…eut . 5. 12. 〈◊〉 16. 23. Psa. 〈◊〉 . 1 , 2 , & 92 , 〈◊〉 〈◊〉 . 1. 5. 〈◊〉 . 1 Ephe. 6. 19. 〈◊〉 . 4 , 17. 〈◊〉 . 84. 〈◊〉 , Acts 10 33 〈◊〉 , 15 , & 20. 7. & 16 , 14 Deut. 11. 18. Luke . 24. 14. Deut. 6. 7. Ps. 92. 5. Rom. 19 , 20. Ps. 9 , 1. Acts 17. 11. Ios. 1. 8. Cant. 8. 13 Ps. 14. 4. Apo. 1 3. 10. Deu. 17. 19. Ps. 92. in the title , Col. 3. 16 Ephesi . 5. 19. 1. Cor. 16. 2. Eccles. 7. 15 Ps. 92. 2. Ex. 32 6. 1. Cor. 11. 21 Isa. 58. 13. Exo. 20. 10. Isay 29. 13. 
A47179	----	A short Christian catechisme for the instruction of children in the grounds and practice of Christian religion being (for the most part) an abridgment of a larger, formerly printed, where many questions and answers that were in the larger, are omitted, and others shortened, to fit the capacity of children, and some new questions, with their answers inserted, on several heads, which were not in the larger / by George Keith. Keith, George, 1639?-1716. 1698 Approx. 63 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47179 Wing K212 ESTC R14138 12937358 ocm 12937358 95812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SHORT Christian Catechisme FOR THE INSTRUCTION OF CHILDREN , In the Grounds and Practice of Christian Religion , being ( for most part ) an Abridgment of a larger , formerly Printed , where many Questions and Answers that were in the larger , are omitted , and others shortned , to fit the Capacity of Children , and some new Questions , with their Answers inserted , on several Heads , which were not in the larger . By George Keith . LONDON , Printed for Brabazon Aylmer , at the Three Pigeons , over against the Royal-Exchange , in Cornhill . Price 3 d. A SHORT Christian Catechisme For the Instruction of CHILDREN , in the Grounds and Practise of Christian Religion , being ( for most part ) an Abridgment of a larger , formerly Printed , where maeny Questions and Answers that were in the larger , are omitted , and others shortened , to fit the Capacity of Children , and some new Questions , with their Answers inserted , on several Heads , which were not in the larger . By G. Keith . SECT . I. Q. WHat is the Christian Religion ? A. It is a Knowledge , Belief , and Practise of certain things , by means of which we may attain to Eternal Life and Happiness , Joh. 20.3 . Rom. 6.22 . Q. Where are these things taught us ? A. In the Holy Scriptures of the Old and New Testament , John 5.39 . Rom. 15.4 . Rom. 16.26 . Q. What things are to be known and believed by us ? A. First , concerning God , and his Works of Creation and ●rovidence . Secondly , Concerning Christ , his only begotten Son , and our Redemption by him . Thirdly , Concerning the holy Spirit , and his saving Gifts and Graces , Heb. 11.3 . 1 Tim. 3.16 . 1 Cor. 2.11 . 12. Q. What things are to be practised by us ? A. The Commandments of God , briefly contained in the ten Precepts of the moral Law , and some other Commandments given us by Christ in the New Testament , Exod. 20.1 . Matth. 28.20 . Q. Whence came the Holy Scriptures ? A. They came from God , who did inspire and move holy Men to commit them to writing for our Instruction , 2 Tim. 3.16 . Q. Are they the words of God ? A. Yea , John 17.8 . Q. Are they not also the word of God ? A. Yea , John 17.20 . Acts 13.26 . 1 Cor. 4.20 . Gal. 6.6 . Phil. 1.14 . 2 Tim. 4.2 . Q. Seeing Christ is called the Word in Scripture , John 1.1 . Is it not false to call the Scriptures the Word ; for the Scriptures are not Christ , but testifie of him ? A. It is no more false , than to call the Sun light , because God is called Light in Scripture , 1 John 1.5 . Q. How is then the Word distinguished ? A. The essential Word is Christ , but the Doctrinal Word that was first spoken , and then committed to writing , is that contained in the holy Scriptures ? Q. Doth the holy Scripture contain all things belonging to Faith and Practice ? A. Yea , 2 Tim. 3.15.16 . Q. Are they then a full and compleat Rule of the whole Duty of Man ? A. Yea. Q. What doth chiefly move us to believe the Truth of them , and that they are given by divine Inspiration ? A. The Spirit of God by his secret Operation in our Hearts , 2 Cor. 4.13 . Phil. 1.29 . Q. What doth give us the spiritual and saving Understanding of them ? A. The same holy Spirit , by his secret Inspiration , and Illumination in us , 1 Cor. 2.11 . 2 Cor. 4.4 , 6. SECT . II. Q. WHat doth the Scripture teach us concerning God ? A. That he is a Spirit of infinite Understanding , Power , Wisdom , and Goodness , Eternal Unchangeable , Omniscient , Omnipotent , Omnipresent , Merciful and Gracious , long Suffering , Faithful , Just and Holy , that he is Light , and in him is no Darkness at all , the Fountain of living Waters , the only living and true God , Deut. 7.9 . 1 John 1.5 . Jer. 2.13 . Jer. 10.10 . John 4.24 . Psal . 147.5 . Gen. 17.1 . 1 Chron. 29.11 . Rom. 1.20 . Rom. 2.4 . Psal . 31.19 , 33 , 11.139 . 1. to 12. Exod. 3.4 . 6 , 7. Deut. 32.4 . Q. Are there any more than one God ? A. There is but one God , over all , through all , and in all , Deut. 6.4 . Eph. 4.6 . Q. Is God any Body , or hath he any Parts or Passions ? A. Nay , Numb . 33.19 . Q. What doth the Scripture further teach us concerning God ? A. That this one God is three Persons , the Father , the Son , and the Holy Ghost ; and these three are one in Essence and Substance , or Being , from everlasting to everlasting , equal in Wisdom , Goodness , Power and Glory , John 5.7 . Matth. 28.19 . Q. Are the Father , and the Son , and the holy Ghost so distinguished , that the Son is not the Father , but was begotten of the Father , before all Ages , and the holy Ghost is neither the Father nor the Son , but did proceed from the Father , and from the Son before all Ages , and neither the Father , nor the holy Ghost was made Flesh , was born of a Woman , suffered Death , rose again in the true Nature of Man , but only the Son ? A. Yea , John 1.14 . SECT . III. Q. WHich are God's Works of Creation ? A. All things visible , as the visible Heavens , and Earth , and Waters , and all things contained in them , and all things invisible , as the invisible Heavens , Angels , and Souls of Men , Gen. 1.1 . Coloss . 1.16 . Q. By whom did God Create and make all things ? A. By his Word , his eternally begotten Son , and Spirit , John 1.2 . Ephes . 3.9 . Psal . 33.6 . Q. Was it any difficulty to God , to Create and make all things ? A. Nay , For he spake , and it was done , he commanded , and they were Created , Psal . 33.9 . Q. What is understood by his resting on the seventh Day ? A. His ceasing to Create , and finishing his Works which he had made in six days . Q. Whence come all Men and Women of all Nations ? A. Of Adam our common Father , and Eve our common Mother , by ordinary Generation , Acts 17.26 . Rom. 5.12 . Q. On which day were they made ? A. On the sixth day , Male and Female , Ge. 1.26 , 27. Q. In what Estate did he make them ? A. In his Image , and after his Likeness , Holy , Upright , Wise and Good , with Dominion over the Creatures , Col. 3.10 . Eph. 4.24 . Eccles . 7.29 . Q. Of what parts did they consist ? A. Of Soul and Body , Matth. 10.28 . Q. Was the Soul of the Earth as the Body was ? A. Nay , For God breathed into him the Breath of Life , and he became a living Soul. Q. Where did God place them ? A. In the Garden , to work in it , and to keep it . Gen. 2.15 . Q. Did he give them a Law of Obedience ? A. Yea , Which was that of the Tree of Knowledge of Good and Evil , in the midst of the Garden they should not eat , but of every other Tree in the Garden they might freely eat , Gen. 2.16 , 17. Q. Why did God forbid them to eat of that Tree ? A. To try their Obedience , as well as for other Causes known to him , Deut. 13.3 . Q. Did they transgress that Command ? A. Yea. Q. What did that Transgression bring upon them ? A. It brought Death , and other great Miseries upon them and their Posterity . Q. What was that Death ? A. A Spiritual Death , unto Holiness and Righteousnes whereby they lost Communion with God , and fell under his Judgment and Wrath , together with their Posterity , and also that the Body became subject to Sickness and Death , John 5.25 . Eph. 2.1 . Isaiah 59.2 . Rom. 2.8 . Q. Had Man died the bodily Death , if he had not sinned ? A. Nay , Gen. 3.18 . Q. Did he need any Cloaths before he sinned ? A. Nay . Q. What other Effects brought their Sin into the World ? A. It brought a Curse upon the Earth , and Guilt and Condemnation , and a sinful Defilement upon them , and all their Posterity , Gen. 3.17 . Psal . 51.5 . Rom. 6.23 . Q. Do the Souls of Men die with the Body ? A. Nay , Matth. 10.28 . 2 Pet. 1.14 . Q. Who was the Serpent that Tempted the Woman to eat of the forbidden Fruit ? A. That old Serpent the Devil , Rev. 20.2 . Q. Doth the Providence of God extend to all the Creatures , from the greatest to the least , and to all the Actions of Men and Angels ? A. Yea , So that a Sparrow falls not to the Ground without the same , Matth. 10.29 , 30. Psal . 103.19 . Q. How doth the Providence of God extend to the evil Actions of Men and Devils ? A. Not to be the Author or Approver of them , but by his Wise , and Powerful , and holy Bounding and Over ruling them , to the Praise of his Glory , and to the Good of the Faithful , Psal . 76.10 . Rom. 8.28 . SECT . IV. Q. WHO is the Redeemer of lost Men ? A. The Lord Jesus Christ , Job 19.25 . Q. How many Natures hath Christ Jesus ? A. Two , his Godhead-nature , and his Manhood-nature , John 1.14 . Q. Was his Manhood-nature Created , and doth it consist of a created Soul and Body ? A. Yea. Q. How can two such Natures be one Christ ? A. By the personal Union of both , as the Soul and Body of a Man is one Man , 1 Cor. 8.6 . Q. How was Christ the Son of David and Abraham ? A. Because he was born of the Virgin Mary , who was descended of David and Abraham , Mat. 1.1 , 20 , 25. Q. Did Christ's Body really partake of Mary's Substance ? A. Yea. Q. Why was he to be born of a Virgin ? A. That it might be manifest he was without all Guilt or Defilement of Sin , and might have no immediate Father but God , being conceived in the Womb of the Virgin by the Holy Ghost . Q. What signifieth the Names Jesus and Christ ? A. Jesus signifieth Saviour and Christ Anointed . SECT . V. Q. HOW many Offices hath Christ ? A. Three , the Office of a Prophet , of a Priest , and of a King. Q. Hath he not many other Offices ; as Head ; Husband , Mediator , Advocate , Bishop , Shepherd , Captain , Physician ? A. They are all contain'd under these three . Q. Was it needful that he should be both God and Man , in one Person , to perform all these his three Offices ? A. Yea. Q. Is not Christ the Foundation of all the Faithful in particular , and of the whole Church in general , as he is both God and Man , and as he is Prophet , Priest and King , and as such is not he , the Vine , and they the Branches ? A. Yea , Isaiah 28.16 . 1 Cor. 3.11 . Eph. 2.20 . 1 Pet. 2.6 . John 15.5 . Q. How doth Christ perform the Office of a Prophet ? A. By teaching us by his Word and Doctrin outwardly delivered to us in the Holy Scriptures , by Reading and Preaching , and by his Spirit inwardly enlightning our Minds to understand what is outwardly delivered , Isaiah 59.23 . John 17.8 , 14 , 20. John 16.13 . Q. Have not Men some knowledg of God , without the Scriptures ? A. Yea , and all Men may know some things of God and of his Will , without the Scriptures , partly by what God doth manifest in them , and partly by the Works of Creation , and Providence without them , and towards them , Rom. 1.19 , 20. John 1.9 . Q. But are the peculiar Doctrins of the Christian Religion , concerning the way of Life and Salvation revealed to Mankind , without the Scriptures , or some outward Means of Instruction , according to the Doctrin of the Holy Scriptures ? A. Nay . Q. How was the Doctrin of Salvation made known to Men , before the Scriptures were writ ? A. The same Doctrin was taught by good and holy Men with word of Mouth , which was accompanied with the inward teaching of the Spirit of God in all the Faithful . Q. How had they that Doctrin outwardly conveyed unto them ? A. By means of the Prophets , whom God raised up in the several Ages from Adam to Moses , and the following Prophets . Q. What is the Gospel of Salvation ? Is it not the Doctrin of Salvation , as held forth in the Holy Scriptures , by and through Jesus Christ , with respect to his Birth , Life , Death , Resurrection , &c. And spiritual Blessings received by him ? A. Yea , Luke 2.10 . Q. Is it not a greater Error , to say , that the Light within every Man , that teacheth nothing of Christ Crucified , and raised again , is the Gospel of Christ , yea , the whole Gospel without any thing else ? A. Yea. Q. What place of Scripture in the Old Testament , did show that Christ the promised Messiah should be a Prophet , whom all were to hear ? A. Deut. 18.15 , 16 , 17 , 18. The Lord thy God will raise up unto thee a Prophet , &c. Q. What place in the Old Testament did show that he was to give Light to the Gentiles ? A. Isaiah 49.6 . I will also give thee for a Light to the Gentiles , that thou mayest be my Salvation to the end of the Earth . Q. Was that Prophecie fulfilled by the common Illumination , given to all Mankind without the Preaching of the Gospel , requiring Faith in Christ Crucified ? A. Nay , But by the Preaching of the Gospel , and the special Illuminations of Christ , by the holy Spirit inwardly accompanying it , 2 Cor. 4.4 , 6. Ephes . 1 , 17 , 18. Q. How did it appear that the Man Jesus , born of Mary was that Prophet ? A. By his Prophecies , his Miracles , his most excellent Doctrin , and most holy Life , and the many other things that did agree to him only , and could agree to none other . Q. What things did the Prophets chiefly bare witness unto , and deliver as their Message ? A. The coming of Christ in the Flesh , his Prophetical , Priestly , and Kingly Office , the Promises of Salvation , and Remission of Sin through Faith in him , with the Gift of the Holy Spirit , and the saving Gifts and Graces thereof , Acts 26.22 , 23. SECT . VI. Q. HOW did Christ perform the Office of a Priest ? A. By dying for our Sins , and offering up himself a Sacrifice by his Death , to satisfie the Justice of God , and thereby to reconcile us unto God , and by his continual Mediation and Intercession for us in Heaven , 1 Cor. 15.3 . Eph. 5.2 . Heb. 9.26 . Heb. 7.25 . Q. Why was it necessary that he should dye for our Sins ? A. Because Death was the punishment due to us for our Sins , which he , being our Surety , did undergo for us ; and the nature of an expiatory Sacrifice required , that he should be slain , and his Blood should be shed . Q. What Blood is that which Christ hath redeemed us with , and by which we are justified , cleansed and sanctified ? A. The real Blood of his Body that was outwardly shed , at his passion , on the Tree of the Cross . Q. Was the Priesthood of Christ foretold by any of the Prophets ? A. Yea , by David , in the Hundred and Tenth Psalm and fourth verse , The Lord hath sworn and will not repent , thou art a Priest for ever after the order of Melchisedeck . Q. What places in the New Testament hold forth Christ to be a Priest and our High Priest ? A. Many places in the Epistle to the Hebrews , as Heb. 2.17 . Heb. 3.1 . 4.14 . 15.5 . 1.5 . 10.7 . 26.8 . 1.3 . 9.11 . 25.10 . 21. Q. Were not the High Priests under the Law , Types of Christ our High Priest under the Gospel ? A. Yea. Q. Were not the Sacrifices under the Law , and the Passover Types of Christ , the only effectual Sacrifice for the Remission of our Sins , and Justification and Sanctification by his Blood ? A. Yea. Q. Did Moses and the Prophets foretell of Christ's Death , and Sufferings , and that he should be the first that should rise from the dead , and give Light to the Gentiles ? A. Yea , Acts 26.22 , 23. Q. What is the first promise that was given to Men , concerning Christ , and Salvation by him ? A. That in Gen. 3.15 . that the Seed of the Woman should bruise the Head of the Serpent , and he should bruise his heel . Q. Why is Christ called the Seed of the Woman ? A. Because he was made of a Woman , and born of her , without the knowledge of a Man. Q. What is meant by the Serpents bruising his heel ? A. The Death and Sufferings of Christ , who was put to death , by the Instigation of the Devil , that moved the Jews and Pontius Pilate against him . Q. What is meant by the Woman's Seed bruising the Serpent's Head ? A. His complete and perfect Victory over him , first in his own Person by his Resurrection from the dead on the third day , and next by what shall in due time be accomplished in all the Faithful who are his Members , by his victorious Power , in destroying his Kingdom of Sin in them , and delivering them , from all the effects of Sin , at the Resurrection of the dead , Heb. 2.14 . 1 John 3.8 . Q. Is Christ Jesus , as he outwardly came in the Flesh the Seed that was promised by God , to Abraham , that in him all Nations of the Earth should be Blessed ? A. Yea , Gen. 22.18 . 26.4 . 28.14 . Acts 3.25 . Gal. 3.16 . Q. How is that promise fulfilled ? A. That whoever of all Nations should believe in him , should be blessed with the Remission of their Sins , and the gift of the Holy Spirit , and the saving gifts thereof , be justified and adopted to be God's Children , sanctified , and in the end eternally glorified , Acts 10.43 . Acts 13.38 . 39.26 . 18. Joh. 1.12 . 13.7 . 38.39 . Q. How is Christ a Priest for ever ? A. Because the efficacy , merit and worth of his being a Sacrifice for our Sins , by that one offering , did extend to the Faithful , from the beginning of the world , and will extend to them , to the end of it , for Remission of Sin and Eternal Salvation , and that he continually appears before God , ever living to make Intercession for us , Acts 15.11 . Heb. 11.13 . 7.25 . SECT . VII . Q. HOw doth Christ perform his Kingly Office ? A. By his various Administrations of it in the several parts thereof . Q. Hath Christ a Kingly Power and Government over the Angels both good and bad ? A. Yea. Q. How hath he a Kingly Power and Government over the evil Angels , and Devils , and evil Men ? A. By restraining and limiting their Power , over-ruling their evil designs and actions , and causing them to turn to his Glory , and to the Good of the Faithful , and lastly by Judging and Punishing them at the last day , Psal . 103.19 . Psal . 76.10 . Rom. 8.28 . Matth. 25.41 , 46. Q. What Acts of Kingly Power did Christ shew forth on Earth before his Passion ? A. He commanded the Winds and the Seas , and they obeyed him , he cast out Devils , and wrought Miracles by his own Power , and forgave Sins , Matth. 8.27 . Mark 1.27 . Matth. 9.6 . Q. What places in the Old Testament did foretell of his Kingly Office and Government ? A. Diverse , such as Psal . 2.6 . I have set my King upon my holy Hill of Sion , Isaiah 9.6 , 7. and 32.1 , 2. Dan. 7.13 , 14. Q. Was his rising from the Dead , and ascending into Heaven , and his being set down at the right Hand of God , Acts of his Kingly Office and Power ? A. Yea , John 10.18 . Ephes . 4.8 . 9. Psal . 110.1 . 2. Q. How doth he perform his Kingly Office over the Heirs of Salvation , and his Church ? A. By Converting them , and giving his holy Spirit to Renew and Sanctifie them , with the saving Gifts and Graces thereof , giving them Faith and Repentance , Justifying and Adopting them to be the Children of God , and his Members , giving them his Laws and Writing them in their Hearts , protecting and preserving them in this world , receiving their Souls and Spirits after Death , to be with him , and raising their dead Bodies from Death to eternal Life , and Immortality at the Resurrection of the Dead , and placing them in those heavenly Mansions he has prepared for them in the Heavens , Isaiah 53.10 , 11. Isaiah 60.5 . Acts 5.31 . John 4.14 , 7 , 38 , 39. Jer. 31.31 . John 10.28 , 29. Acts 7.59 . John 6.40 . John 14.2 , 3. Q. Is there to be a Resurrection of the Bodies of the Unjust , as well as of the Just , and shall the Unjust be cast into Hell , that burneth with unquenchable Fire ? A. Yea , John 5.28 . Matth. 25.46 . Q. Is Christ to come from Heaven to Judge both the Quick and the Dead ? A. Yea , Acts 1.11 . Acts 17.31 . Q. Will his coming and appearance be without us in his glorified Body and true Manhood-nature ? A. Yea , Acts 3.20 , 21. Phil. 3.20 . Q. When will the time be that he will so come ? A. Of that Day and Hour knoweth no Man , nor the Angels in Heaven , Matth. 24.36 , 42 , 44. Q. Why hath not God pleased to reveal the particular time of it ? A. That we may not be sloathful , but continually watching and preparing for our Lord 's coming . Matth. 24.42 . SECT . VIII . Q. CAN any Men be saved , whether Jews or Gentiles , simply by the Works of the Law ? A. Nay , Gal. 2.16 . Q. Why can they not ? A. Because the Law doth require perfect and perpetual Obedience from every Man in his own Person ; but this no Man ever did ( the Man Christ Jesus excepted ) nor ever can do , for all have sinned , and , faln short of the Glory of God , and by the Law , both inwardly writ in the Heart , and outwardly written in the Book , every Mouth is stopped , and the whole World is guilty before God , Rom. 3.19 . 20. Q. Were none ever saved , nor can be saved by the Terms of the Covenant of Works , do and live ? A. Nay , Rom. 4.15 . Q. By what Covenant then are they saved who are the Heirs of Salvation ? A. By the Covenant of Grace , Rom. 11.6 . Q. With whom is the Covenant of Grace made ? A. It is made originally with Christ , the second Adam ( as the first Covenant of Works was made with the first Adam ) and through him the Mediator of it , with all his elect Members , whom God the Father had chosen in him , before the Foundation of the World , to be Holy , and without Blame before him in love , Psal . 89.28 . Isaiah 59.21 . Psal . 40.6 , 7. Heb. 12.24 . Eph. 1.4 . Q. When was this Covenant made betwixt God the Father , and Jesus Christ the Son ? A. It was designed in the Counsel and Purpose of God , before all Ages , but the Administration of it began in time after Man's Fall , 2 Tim. 1.9 . 10. Q. What was to be performed by Christ on his part , by Virtue of this Covenant ? A. To dye for us , and be a Sacrifice to God for our Sins , to Suffer in our stead , and make Satisfaction to the Justice of God , to apply to us the Merits , Virtue , and Efficacy of his Death and Sufferings , for the Remission of Sins , by his giving us the holy Spirit , to work in us Faith , and Repentance , and all other saving Graces and Virtues , to enable us by his Grace to perform sincere Obedience to God's Commands , Eph. 2.10 . Dan. 9.27 . Heb. 7.22 . 1 Pet. 3.18 . Eph. 4.12 , 16. Q. What is required in the Covenant of Grace on our part , that we may partake of the Benefits of Christ's Redemption and Mediation ? A. Repentance towards God , and Faith towards our Lord Jesus Christ , Acts 20.21 . Q. What is Repentance ? A. It is not only a real Sorrow and Grief for Sin , but a true and real forsaking of it , the Hatred and Aversion of it , and a Sincere turning of the Heart to God and Christ , and a true Resolution to keep God's Commandments , 2 Cor. 7.9 , 10 , 11. Prov. 28.13 . Acts 3.19 . Psal. 119.104 . Acts 11.23 . Psal . 119.106 . Q. What is the chief moving cause to true Gospel Repentance ? A. The having sinned against a most holy , and a most merciful and gracious God , and such a merciful and gracious Redeemer and Saviour our Lord Jesus Christ , who suffered so great Sorrow and Grief for our Sins , Zach. 12.10 . Q. What is Faith towards the Lord Jesus Christ ? A. It is not only to assent to the Truth of his Doctrin , but a receiving , relying , and resting upon him for Life and Salvation , and upon the Mercy and Favour of God , through him , as held forth in the Doctrin , and especially in the Promises of the Gospel , John 20.31 . John 1.12 . Isaiah 11.10 . Isaiah 32.2 . Jude 21. Matth. 11.28 . 2 Cor. 1.20 . Q. Doth the Gospel contain not only Promises , but also Commands of God and of Christ ? A. Yea , John 14.21 . John 15.10 . Q. Doth the Gospel and Covenant of Grace require holiness of Life , and good Works ? A. Yea , Mathh . 5.16 , 48. i Thess . 4.7 . i Tim. 6.18 . Q. How doth it require them ? as any part of satisfaction to Divine Justice , or by way of merit to our Justification before God , or to be the foundation and cause of it . A. Nay . Q. How then doth it require them ? A. As our duty , and to answer the great love of God , and of Christ , and the great end of his coming into the world , and his dying for us , that we being dead unto sin , might live unto righteousness , and that by them , and in the performance of them we might please God , and find acceptance of him , through Christ , and for his sake , and be thereby fitted for Communion with God , and ( being made like him ) for the Inheritance in the Kingdom of Heaven , 2 Cor. 5.14 . Titus 2.14 . 1 Pet. 2.24 . 1 Joh. 3.22 . 1 Joh. 1.7 . Colloss . 1.12 . Q. Do then the good works and holy living of the Saints by sincere obedience please God , and are they accepted of him and rewarded by him ? A. Yea , Heb. 11.5 . 6. Colloss . 3.24 . Rev. 22.12 . Q. How can that be , when they fall short of that perfection which the Law requires ? A. Wherein they fall short , God doth pardon them , for Christ's sake , and accepts of them , in and through him , so far , as they are sincerely performed in faith and love by the help of his holy Spirit , Micah 7.18 . Eph. 4.32 . Psal . 103.12 . 13.14 . Q. Are any justified before true faith and repentance is wrought in them ? A. Nay . Q. How are Believers justified by the righteousness and obedience of Christ wrought by him , without them , and imputed unto them ? are they equally righteous with him , or are they without all spot or sault before God , while they have sinful imperfections in them ? A. Nay , 1 John 1.8 . Q. What then is the true sense of the imputation of Christ's righteousness unto Believers ? A. That God for the sake of Christ's righteousness , freely pardoneth their sins , giveth them a right to eternal life , dealeth with , and accepteth them as righteous in his sight , owneth and favoreth them , in the relation of Children , Mal. 3.17 . Eph. 1.6 . Isa . 63.8 . 9.2 Cor. 6.18 . Q. How is Christ Jesus the object of faith , for remission of sin , justification , regeneration and sanctification ? Is it not as he is both God and Man , and as being Man , as he dyed for us , and rose again , and is in Heaven , our Advocate and Mediator with the Father ? A. Yea , Rom. 8.34 . Rom. 10.8 . 9.10 . Q. Is it not therefore a great error in them , who teach that it is sufficient to our Salvation , to believe in Christ , only as he is God , and as he is the word , and light , that lightens every Man that comes into the world , without all knowledge of Christ crucified , and raised from the dead , and without all faith in him as such ? A. Yea , Philip. 3.8 . Q. What is the nature of true saving faith , and how is it evidenced ? A. It is a lively operative faith , that worketh by love , and is fruitful in good works , and is never alone , but is always accompanied with hope , charity , temperance , justice , humility , meekness , patience , holy fear , and other Evangelical Virtues , and fruits of the Spirit , Gal. 5.6 . 22. Q. How is faith wrought in God's ordinary way in Men ? A. By hearing the word and doctrine of the Gospel outwardly preached or read , the Spirit of God inwardly operating with and by the word . Rom. 20.14 . 17. 1 Cor. 1.21 . 24. Q. Are such excluded from the possibility of having saving faith in Christ Jesus , and of Salvation by him , who hear not the word outwardly preached , either for want of the sense of hearing , or for want of all possible means to hear it ? A. Nay , for although in God's ordinary way , it hath pleased God to save Men by the foolishness of Preaching , and that faith comes by hearing , and hearing by the word of God , as outwardly taught by preaching or reading , yet God is abundantly sufficient to work that faith in any , by his Spirit , who worketh when , where , and how he pleaseth . Q. But is not the neglect of hearing the word outwardly taught , and of using other outward means of grace , where they can be had , such a hainous sin , that if continued in , takes away all ground of hope of Salvation ? A. Yea , Heb. 2.1 . 2.3 . Heb. 6.12 . Heb. 10.25 . SECT . IX . Q. WHat use hath that inward law of righteousness or illumination in all Men , both good and bad , Believers and Unbelievers , Christians and Heathens , if no promise be given of God , that any shall be eternally saved by that alone , and by their obedience to it , without some degree of faith in Christ crucified explicite or implicite ? A. It is of great use , both to the Unbeliever and Believer , to the Heathen and Christian , Isaiah 40.3 . Rom. 2.12 . 14.15 . 16. Q. What use hath it to the Heathen and Unbeliever ? A. As a preparatory ministration in a lower degree , and kind of operation , for convincing of moral duties , and the contrary Sins and Vices for restraining them , from great immorality , for rendring them without excuse , and liable to the judgment of Christ , according to which , they are to be judged , and lastly for the government of the World , and preserving good order , equity , and justice among Men : It being that whereby mainly God's providential Kingdom is maintained , and administred in the World , according to Psalm 103.19 . and his kingdom ruleth over all . Q. What use hath it to true Believers and Christians ? A. It serves for a rule of life ( together with the Scriptures ) in things of moral honesty , justice and temperance , and obedience to it , as a rule of moral life is so necessary , that no Man can be saved , without sincere obedience to it , and all transgressions against it , in any , are hainous sins , Mat. 7.12 . Q. What is the summ of the moral Law ? A. To love the Lord our God , with all our heart , with all our Soul , and with all our mind , and to love our neighbour as our self , on these two Commandments hang all the Law and the Prophets , Matth. 22.37 . 38.39 . 40. Deut. 6.5 . Lev. 19.18 . SECT . X. Q. WHat are the Laws that God doth write in the hearts of the faithful , as he has promised in the new Covenant ? Are they not the same contained in the holy Scriptures , excepting the Ceremonial part , and some other Laws peculiar to the Jews ? A. Yea , Jerem. 31.31 . Q. Are not many of these Laws belonging to the new Covenant , other , and distinct from the Law writ in the hearts of all Mankind , commonly called the Law of Nature , particularly such as respect the peculiar Doctrins and Precepts of the Christian Religion , and the positive Institutions of Christ concerning Baptisme and the Supper , and Christian Discipline in the Church of Christ ? A. Yea. Q. Doth God write those Laws of the new Covenant in the hearts of his People , without all use of outward means ? A. Nay , but in the use of them , 2 Cor. 3.3 . Q. What is the difference betwixt the writing of the Law , in the hearts of Unbelievers , and Heathens , and that writing in the hearts of the faithful ? A. The former hath it writ in hard and stony hearts , the other hath it writ in hearts of flesh that are made by the Lord soft and tender , as he hath promised , Ezek. 36.26 . 2 Cor. 3.3 . Q. Of what service are the promises contained in the Scripture to the faithful ? A. Of exceeding great use and service , for by them through the operation of the Spirit , true Believers are made partakers of the Divine nature , and have a lively hope begot in them , that what God hath promised , he will faithfully perform , both in this life , and in the life to come , 1 Tim. 4.8 . Heb. 13.5 . 2 Pet. 1.4 . 1 Pet. 4.8 . 19. Q. Is God and Christ in all Men , both Believers and Unbelievers ? A. God and Christ ( as the word ) and also the Spirit , are in all Creatures , as to their essential presence , Psal . 139.7 . it being one of God's Attributes , to be omnipresent , as well as omniscient , and omnipotent , and therefore they are in all Men both Believers and Unbelievers , but in respect of their Operations and Manifestations , the difference is great . Q. What is the difference betwixt the manner of God and Christ , their Operations and Manifestations , in Be●●●vers and Unbelievers ? A. Believers have special and peculiar Manifestations and Operations of God , Christ , and the holy Spirit in them , which Unbelievers have not ; and God , and Christ , and the holy Spirit are in the Faithful by union , and communion , and inhabitation , or indwelling by Faith and Love , but they are not so in Unbelievers ; hence it is that Unbelievers are said to be without God and Christ in the world , without hope , strangers and aliens from the Commonwealth of Israel , 1 Cor. 2.12 . 14. Eph. 1.17 . 18. 1 John 1.3 . Eph. 3.17 . 1 Cor. 6.17 . Phil. 2.1 . Eph. 2.12 . Q. How is Christ the Saints hope of Glory , Col. 1.27 . is it only as within them , considered only as God , and as the Word , or is it , both as without out them , as he is God-Man , their Prophet , Priest and King , Mediator and Advocate , and Head , and also as within them , as he is the Word , Light and Life ? A. Christ is the Saints hope of Glory both ways considered , for Paul gave thanks to God , for the hope laid up for the believing Colossians in Heaven , Col. 1.3 . 4.5 . and surely that was without them , and not within them only ; also the hope of the Faithful , is said to be as an anker of the Soul , sure and stedfast , and which entreth into that within the veil , whither the forerunner is for us entred even Jesus , Heb. 6.18 . 19. and that place whither Jesus our High Priest is entred , is not any place within us ( though he is spiritually present in us ) but Heaven without us , there to appear in the presence of God for us , and that in the true nature of Man , Heb. 9.24 . SECT . XI . Q IS Prayer and Thanksgiving with humble reverence , both of Soul and Body unto God , a most necessary duty to be performed by us , both in private and publick , and that frequently ? A. Yea , Matth. 6.6 . Jer. 10.25 . Matth. 18.19 . 20. Q. Ought the Prayers of all true Christians and their Thanksgivings be offered up to God , in the name of our blessed Mediator and Advocate , Jesus Christ God-Man , and also to him , together with the holy Spirit ? A. Yea , John 14.1 . 3.14 . John 16.24 . Q. Are Angels and Saints to be prayed unto ? A. Nay , Rev. 19.10 . Matth. 4.9 . Exod. 20.3 . Q. Are Images to be made use of in the worship of God ? A. Nay , Exod. 20.4 . 5. Acts 17.25 . 29.30 . Q. For whom are we to pray ? A. Not only for our selves , but for all Men , for the King and all in Authority , and for the whole Church of God , and also for our Enemies , 1 Tim. 2.1 . 2. Psal . 51.18 . Psal . 137.5 . Matth. 5.44 . Q. How are we to pray , and give thanks so as to be accepted ? A. In Spirit and in Truth , in sincerity of Heart , in Faith , in Humility , in Holy Fear , with the Understanding , with Love and Fervency of Heart , with frequency and constancy , to all which we need the continual help of God's Spirit and Grace to aid and assist us , John 4.23 . Jam. 1.6 . 5.16 . 1 Thess . 5.17 . 1. Cor. 14.15 . Heb. 12.28 . Q. What are the things for which we are chiefly to pray ? A. They are briefly contained in that excellent form of Prayer , which Christ taught his Disciples saying , Our Father , &c. Q. Doth the Spirit of God teach us to pray , without all outward means of instruction , or use of the holy Scriptures . A. Nay . Q. May we not therefore be taught in words what to pray , as well as what to believe ? A. Yea , Hos . 14.2 . Luke 11.1 . 2. Q. Ought not great care be taken by all , to have their hearts in some prepared frame in order to Prayer ? A. Yea , Eccles . 5.1 . 2. Q. How is that preparation obtained ? A. By getting the mind freed from worldly and vain thoughts , and also by meditation on spiritual things and matters , as the Spirit of God is pleased to assist us , who is never wanting to them who sincerely desire , and wait for his assistance , Jer. 4.14 . Psal . 119.113 . Psal . 39.3.2 Cor. 3.5 . Q. Is it necessary for the best of Men , to confess their sins and pray for the forgiveness of them . A. Yea , 1 Joh. 1.9 . Jam. 3.2 . Q. Ought not the first day of the week , ( on which our Lord rose from the dead ) be solemnly set apart for the worship and service of God both in publick and private , with abstinence from worldly affairs , and servile labour ? A. Yea , Matth. 28.1 . Acts 20.7 . 1 Cor. 16.2 . Rev. 1.10 . Q. Ought not also times of thanksgiving to be observed by the Faithful , to give solemn thanks to God for solemn and extraordinary mercies and deliverances : A. Yea. Q. Is fasting at times a Christian Duty ? A. Yea , as it is a help to mortifie the flesh , and to prepare and dispose us , for more solemn humiliation , and confession of Sin , and Prayer either in private or publick , when some more than ordinary occasion requires it , Matth. 6.17 . 18. Acts 13.2 . 3. Jonah 3.5 . Exod. 15.1 . Jer. 30.18 . 19. John 10.22 . Rev. 15.3 . 4. SECT . XII . Q. WHat is the Catholick-Church ? A. The whole multitude of the Faithful , every where , in all Ages , having one Faith , one Lord , one Baptisme , who are one Body , ( tho many Members consisting of superiors , as Teachers , Pastors , Elders and Inferiors , to wit the several Congregations of Believers ) having one Spirit and one hope of their calling , and one God and Father , over all , through all , and in them all , Ephes . 4.4 . 5.6 . Q. What are the best marks of the true Church ? A. Purity of Doctrine , the due observation and practise of all the Institutions and Ordinances of Christ under the Gospel , and holiness of life and conversation . Q. Ought any Men to be received , or owned to be Members of the Church of Christ , who do not give some proof of their Christian Faith by Confession of the mouth , and good conversation before they be received ? A. Nay , Acts 8.36 . 37. Q. Wherein doth the Communion of the Faithful consist ? A. Inwardly in the Gifts and Graces of God , and the Communion of the holy Spirit , and outwardly in the profession of the same Faith , and jointly worshiping God together , and practising Christ's Institutions ; particularly these of Baptisme and the Supper , also in mutual acts of Piety and Charity , Philem. 5.6 7. Eph. 4.16 . Phil. 22. Matth. 25.35 . Q. Are the Infant Children of Believers , by virtue of God's promise , within the Covenant of grace , together with their Parents ? A. Yea , Acts 2.39 . Gal. 4.28 . Gen. 17.7 . 1 Cor. 7.14 . Q. How doth it appear , that Baptisme with Water is an Institution and Ordinance of Christ ? A. From his Command to the Apostles , Matth. 28.19 . Go therefore and teach all Nations Baptising them , in the Name of the Father , of the Son , and of the Holy Ghost , and the general practise of it , in the Apostles days . Q. But some say , it was not outward Baptisme with Water that is there commanded , but the inward Baptisme with the Spirit ? A. That is a great error , they might as well say , it was not outward teaching , with audible words , that was there commanded , but inward teaching by the Spirit ; we find not any where in Scripture , a command or power given to Men , to Baptise with the Spirit , that power only belonging to God , and to Christ , but we find a promise given by God , that Christ should Baptise with the Holy Ghost , as was accordingly fulfilled , John 1.33 . Q. What is the chief end and use of Baptisme with Water ? A. It is a Seal of Gods receiving us into the Covenant of Grace , a badge or token of our Christian Profession , a means of Grace , a sign of our washing from sin , and the forgiveness of our sins , and of our regeneration , and translation from being Aliens and Strangers to be Members of Christ and of his Church ; therefore it is , that Baptisme , ( by a figure of the sign receiving the name of the thing signified ) is called regeneration , Titus 3.5 . Q. Seeing Baptisme is a Seal of the Covenant of Grace , are not all baptised Persons , solemnly engaged by their Baptisme , to deny themselves and take up their Cross daily , and follow Christ by obeying his most holy Commands , and walking after his most holy example , renouncing the World , the Flesh , and the Devil , giving up and resigning themselves wholly , to follow Christ the Captain of our salvation , and manfully to fight the good fight under his Banner ? A. Yea , Matth. 16.24 . Heb. 5.9 . 1 Pet. 2.21 . 1 Tim. ● 12. Q. What proof is there in Scripture , for the practise of the Supper , by the outward Elements of Bread and Wine with Prayer and Thanksgiving ? A. The Command of Christ , Matth. 26.26 , 27 , 28. and practise of Believers in obedience to that Command . Q. But some say , Christ did Command it , but until he should come again , and now that they witness him come , the substance and thing signified they need not the sign or shadow ? A. That is also a great error in them , to expound it only of his inward coming . The Bread and the Wine in the Supper were real signs of his Body outwardly broken , and his Blood outwardly shed , and did respect the Man Christ , who is not come again , since he ascended . Q. What is the chief end and use of the Supper ? A. It is another Seal of the Covenant of Grace , a sign of our being spiritually nourished by Christ as by Meat and Drink , that we eat his Flesh , and drink his Blood , by Faith , that so we may receive of his Spirit still more , to quicken , refresh , and nourish us , a memorial of his Death and Suffering , a Pledge of his Love , a means of Grace , and of preserving the Doctrine and Faith of him in the World , also a testimony and sgnification of our Communion with the Faithful , 1 Cor. 11.25 , 26. 1 Cor. 10.16 . 17. Q. How ought Persons to be prepared for the receiving the Lords Supper ? A. By serious examination , of the sincerity of their Faith , and whither they are in true Charity , also with earnset Prayer , and true spiritual hunger and thirst , to enjoy and feed upon Christ in that Divine Institution , 1 Cor. 11.28 . 2 Cor. 13.5 . Q. By whom are Baptisme and the Supper to be administred ? A. By such as are duly called and authorised by Christ , who are true Pastors and Stewards of the mysteries of God , Eph. 4.11 . 1 Cor. 4.1 . Q. What is the Eternal Life , that all the Faithful hope to attain unto , according to God's promise ? A. It is their full enjoyment of God and Christ , together with the holy spirit , by vision , love and delight , with the complete glorification of their Souls and Bodies , and the blessed Society of all the holy Angels , and glorified Saints in the Kingdom of Heaven eternally and without all end . Luke 20.36 Matth. 5.8 . 1 Cor. 13.12 . 1 John 3.2 . Rev. 22.4 . Phil. 3.21 . Heb. 12.22 . FINIS . The CREED . I Believe in God the Father Almighty , Maker of Heaven and Earth ; And in Jesus Christ his only Son our Lord , Who was Conceived by the Holy Ghost , Born of the Virgin Mary , Suffered under Pontius Pilate , was crucified , dead , and buried . He descended into Hell ; the third day he rose again from the dead , he ascended into Heaven , and sitteth at the Right Hand of God the Father Almighty : From thence he shall come to Judge the Quick and the Dead . I believe in the Holy Ghost , The Holy Catholick Church , The Communion of Saints , The Forgiveness of Sins , The Resurrection of the Body , And the Life Everlasting . Amen . The Ten Commandments . I. THou shalt have none other Gods before me . II. Thou shalt not make thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth . Thou shalt not Bow down thy self to them , nor serve them . For I the Lord thy God am a jealous God , visiting the iniquties of the Fathers upon the Children unto the third and fourth Generation of them that hate me , and shewing Mercy unto thousands of them that love me , and keep my Commandments . III. 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 . IV. Remember the Sabbath day to keep it holy . Six days shalt thou labour , and do all thy work ; but the seventh 
A57456	----	An appendix to Mr. Perkins his six principles of Christian religion by Mr. Iohn Robinson. Robinson, John, 1575?-1625. This text is an enriched version of the TCP digital transcription A57456 of text R4813 in the English Short Title Catalog (Wing R1691). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 23 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57456 Wing R1691 ESTC R4813 12579783 ocm 12579783 63717 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57456) Transcribed from: (Early English Books Online ; image set 63717) Images scanned from microfilm: (Early English books, 1641-1700 ; 331:12) An appendix to Mr. Perkins his six principles of Christian religion by Mr. Iohn Robinson. Robinson, John, 1575?-1625. Perkins, William, 1558-1602. Foundation of Christian religion. [18] p. s.n.], [London : 1641. Place of publication from NUC pre-1956 imprints. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. eng Catechisms, English. A57456 R4813 (Wing R1691). civilwar no An appendix to Mr. Perkins his six principles of Christian religion. By Mr. Iohn Robinson. Robinson, John 1641 3919 11 0 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 John Latta Sampled and proofread 2004-06 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion AN APPENDIX , TO Mr. PERKINS his Six Principles of Christian Religion . BY Mr. IOHN ROBINSON . Printed in the yeere ANNO 1641. AN APPENDIX , TO Mr. PERKINS his Six Principles of Christian Religion . VNto the former Principles published by that Reverend mā Mr. William Perkins , fully containing what every Christian is ●● beleeve touching God and himselfe , I have thought it fit for the good , especially of those over whom I am set , ( the younger sort of whom I have formerly catechised in private according to the same Principles ) to annex a few other , touching the more solemne fellowship of Christians , the Church of God ; as being a divine institution , the spirituall Paradijse , and Temple of the living God ; in which his most solemne Services are to bee performed : and to which he addeth daily such as shall be saved : promising to dwell in the middest of them by his most powerfull and gracious presence . Question . WHat is the Church ? A. A company of faithfull and holy people ( with their seed ) called by the word of God into publicke covenant with Christ , & amongst themselves for mutuall fellowship in the use of all the meanes of Gods glory and their salvation . Q. Of what sort or number of people must this company consist ? A. It is all one whether they be high or low , few or many , so as they exceed not such a number , as may ordinarily meet together in one place for the worshipping of God , and sanctification of the Lords day . Q. What are the reasons why the Church must consist of faithfull and holy persons ? A. 1. The a Scriptures every where so teach . 2 The b Church is the body of Christ , all whose members therefore should be conformable in some measure to him their head . 3 Onely such worshippers please God , & are accepted of him , c & have right to the covenant of grace , and seales thereof . Q. But are not hypocrites mingled with the faithfull in the Church ? A. None ought to be by the word of God : and where such are , they are not truly added by the Lord to the Church , but doe d creepe in through their owne hipocrisie , and not without the Churches sin also , if they may be discerned to be such . Q. By what meanes is the Church gathered ? A. By the word preached , and by faith received of them that heare it . Q. Is every beleever a member of the visible Church ? A No : but he must also by his personall & publick profession adioyne himselfe to some particular fellowship and societie of Saints . Q. How prove you the seed of the faithfull to be of the Church with them ? A. By the covenant which God made with Abraham and his seed : which was the covenant of the Gospell , and confirmed in Christ , the seale there of circumcision , being the seale of the righteousnesse of saith . Q. What are the essentiall markes of the Church ? A. Faith and Order , as the Church in them may be seene and beheld to walke in Christ Iesus whom she hath received : Faith professed in word and deed , shewing the matter to be true : and Order in the holy things of God , shewing the forme to be true , which are the two essentiall parts of the Church . Q. Are not the preaching of the word , and administring of the Sacraments certaine marks of the Church ? A. No : for the word may ( and that rightly ) be preached to assemblies of unbeleevers for their conversion : as may the sacraments also ( though uniustly ) bee administred unto them , and so be made lying signes . Besides the true Church may for a time want the use of divers ordinances of God , but hath alwayes right unto them : as may also the false Church usurpe and abuse them , but without right . Q. What are the meanes in and by which Christ and the Church have fellowship together ? A. 1. In the gifts of the Spirit of Christ . 2 , In the Offices of Ministery given to the church . 3. In the Workes done in and by those gifts and Offices . Q. Wherein standeth this communion of the Spirit ? A. In the in dwelling & operation of the gifts & graces thereof conveyed from Christ as the head , unto the Church as his body , and members one of another : Whence ariseth that most streight and divine conjunction , by which as by the civill bond of mariage , the man and wife are one flesh : so they who are thus iojned to Christ are one spirit . Q. How many are the offices of ministery in the Church ? A. Five besides the extraordinary offices of Apostles , Prophets , and Evangelists , for the first planting of the Churches , which are ceased , with their extraordinarie gifts . Q. How is that proved ? A. Partly by the Scriptures , which both mention them expresly , & describe them by their principall gifts and workes : and partly by reason , agreable to the Scriptures , Q. Shew me which those officers be , with their answerable gifts and workes . A. 1. The Pastor , to whom is given the spirit of wisedome for exhortation , 2. The Teacher to whom is given the gift of knowledge for doctrine . 3. The governing Elder , who is to rule with diligence . 4. The Deacon , who is to administer the holy treasure with simplicie . 5. The Widow , or Deaconnesse , who is to attend the sick and impotent , with compassion and cheerefulnesse . Q. What is the reason for the proving of these ministeries ? A. Because all these are necessary , & these alone sufficient for the Church : as being the most perfect societie and bodie of Christ , which neither faileth in that which is necessary , nor exceedeth in any thing superfluous . Q. Whence ariseth the necessity & sufficiencie of these ministeries in the Church ? A , From the condition partly of the soules . and partly of the bodies of the members . Q. How doth that appeare ? A : 1 : In the soule is the facultie of understanding , about which the Teacher is to be exercised for information , by doctrine . 2. The will and affections , upon which the Pastor is especially to work by exhortation and comfort . 3. For that doctrine and exhortation without obedience , are unprofitable , the diligence of the ruling Elder is requisite for that purpose . Q How are the other two Ministeries to be excised ? A. As the Church consisteth of men , and they of soules and bodies , so are the Deacons our of the Churches treasure & contribution to provide for the common uses of the Church , reliefe of the poore , & maintenance of the officers : as are the widowes to afford unto the sick and impotent in body ( not able otherwise to helpe themselves ) their cheerefull and comfortable service . Q. Wherefore call you those offices by the name of Ministeries , or Services ? A. For two causes : 1. For that they are no Lordships , but meere services of Christ , and of the Church . 2. Because they consist in administring onely of those things which are Christs , and the Churches under him . Q. By whom are these Officers to have their outward calling ? A. By the Church whereof they are members for the present , and to which they are to administer . Q. How doth that appeare ? A. 1. The apostles who taught onely Christs Commandements , so directed the Churches . 2 , The people amongst whom they have been conversant can best iudge of their fitnesse , both in respect of their persons and families . 3. It furthereth much the diligence and faithfulnes of the Minister , that they whose Minister he is , have freely chosen him as unto whom under Christ , they commit the most precious treasure of their soule : as also it bindes the people to greater love and conscience of obedience of him & his ministery , whom thēselves have made choice of . 4 The Church being a most free Corporation spirituall under Christ the Lord , is in all reason and equity to chuse her ministers and servants under him , unto whom also she is to give wages for their service and labour . Q. Is this outward calling of simple necessity for a true Church officer ? A. Yea , as for the magistrate in the city and common wealth , or steward in the family : without which they usurp their places , how excellent soever , whether in their gifts , or workes . Q. What is the officer bee found unfaithfull in his place ? A. He is by the Church to bee warned to take heede to his ministery he hath received , to fullfill it ; which if he neglect to doe , by the same power which set him up , hee is to be put downe and deposed . Q. What are the outward workes of the Churches communion with Christ ? A. These six : 1. Praier 2. the reading and opening of the Word . 3. the Sacraments , 4. singing of Psalmes . 5. Censures . 6. Contribution to the necessity of the Saints . Q. Wherefore put you prayer in the first place ? A. Because by it all the rest are sanctified to the faithfull . For prayer see the end of the fifth Principle , with the exposition : onely adde this , that in the act of our speaking unto God by prayer , we are not to use the help of any booke , beads , crucifixes , or the like , to reach or provoke us , but onely the helpe of the spirit of adoption , and prayer , working in our hearts effectually , and teaching us both what and how to pray as we ought . Q. What beleeve you touching the word ? A. Besides the things observed in the fifth Principle and Exposition : that the whole written Word , and it alone is to be read and opened in the Church . Q. Wherefore are the whole Scriptures to be read and opened ? A. Because the whole Word of God is pure , written for our learning and comfort , given by divine inspiration , and is profitable for doctrine , reproofe , correction and instruction , and from which nothing may be diminished . Q. How prove you that the Scriptures , onely are to bee read , and opened in the Church ? A. Because they alone are sufficient for faith , and the obedience which is of faith , & able to make the man of God perfect , throughly furnished unto all good workes , and unto which nothing may be added . Q. Who are to open and apply the Scriptures in the Church ? A. Principally the Bishops or Elders , who by the Word of life are to feed the flocke , both in teaching and governement . Secondly such as are out of office , in the exercise of Prophesie . Q. How is that exercise proved in the Scriptures ? A. By f examples in the Iewish Church , where men though in no office , either in Temple or Synagogue , had libertly publikely to use their gifts . 2 g By the Commandement of Christ & his Apostles . 3. By the prohibiting of h women ( not extraordinarily inspired ) to teach in the church , herein liberty being given unto men their husbands , or others . 4. By the excellent ends , which by this meanes are to be obtained : as 1. The glorie of God in the manifestation of his manifold graces . 2. That the gifts of the spirit in men be not quenched . 3. For the fitting and tryall of men for the Ministery , 4. For the preserving pure of the doctrine of the Church , which is more endangered , if some one or two alone may onely be heard , and speake . 5. For debaring and satisfying of doubts , if any doe arise . 6. For the edifying of the Church , and conversion of others . Q. Who is a Prophet in this sence ? A. He that hath a gift of the spirit to speak unto edification , exhortation and comfort . Q. What is the order of this exercise . A. That it be performed after the publike Ministery by the teachers , and under their direction and moderation : whose duty it is , if any thing be obscure to open it : if doubtfull to cleare it : if unsound to refute it : if unperfect to supply what is wanting , as they are able . Q. What beleeve you touching the Sacraments further then is observed in the former Principles ? A. That they are to be dispensed according to the tenure of the covenant of grace , whereof they are seales : in respect both of the persons to whom , and of the ends for which they are to be administred . Q. Which are those persons ? A. The faithfull and their seed . Q. May all the faithfull partake in the Sacraments ? A. No , except they be also added to some particular Congregation , unto which the publike ordinances and ministery doth appertaine . Q. Which are the ends and uses of the Sacraments ? A. The first is from God to the Church , opened in the exposition of the fifth Principle , where it is shewed what a Sacrament is . The second is from the Church to God , in which it testifieth the acceptance of the Covenant , & bindeth it selfe to the performance of the conditions . The third is in respect of the members themselves mutually , as being badges of their association . The fourth in respect of all other assemblies , between whom & the Churches , they are notes of distinction . Q. What is required touching singing of Psalmes in the Church ? A. That they bee such as are parts of the word of God , formed by the holy Ghost into Psalmes or Songs , which many may conveniently sing together , exhorting and admonishing themselves mutually with grace in their heart . Q. What beleeve you touching the censure of excommunication ? A , That it is to be used by every particular Church , according to the rules of Christ . Q. How prove you this power to bee in every particular Congregation ? A , 1. By the donation and gift of Christ the Lord . 2. The particular Church of Corinth had this power , for the neglect wherof it is reproved by the Apostle . 3. Every particular Church hath right to the Word Sacraments , and praier , within it selfe , which are greater , and therefore to this which is lesser then they . Q. What are the rules of Christ for excommunication ? A , 1. The sin thus to be censured must be scandalous , and the person obstinate after due conviction , and patience used . 2 The Church excommunicating must bee that particular congregation gathered together in the name of Christ , whereof the sinner is a member . Q. How prove you that by the Church Math. 18. is not meant the Bishop , or presbytery representing the body ? A 1. One man cannot be a Church , which as Christ teacheth , verse 19 , 20 , must bee a company , how small soever , gathered together in his Name . 2 , The word there used , never signifieth in the Scriptures , an officer or officers , excluding the people . 3. The Apostle 1 Cor. 5. expounds Christs meaning to bee of the whole body come together . 4. The Elders being publicke officers , are to exercise the solemne workes of their office ; and particularly the worke of rebuking them that sinne , openly and before the Church , both that others may feare , and the Church of Faith consent to the excommunication : and therefore cannot represent the Church being actually present . 5. A representative Church in a case of Faith and conscience without the consent of the represented in the particular decree , establisheth the popish doctrine of implicite Faith . Q. What is the order of proceeding in this Censure ? A. That a brother offending privately be admonished privately , and after ( without his repentance ) with a witnesse or two , who may give testimony both of the offence and admonition : and lastly , that by the brother admonishing , with his witnesses , the sinner ( remaining obstinate , ) complaint bee made to the Church : which last complaint alone is sufficient in publike offences . Q. What order is to bee observed after complaint thus made ? A. The officers as the governours of the Church , are by the Scriptures clearely to convince , and seriously to admonish and exhort the offender : and upon his impenitency ( with due conviction and patience ) to decree against him the sentence of Excommunication : and lastly , with the peoples free consent , to pronounce and execute the same . Q. How appeareth the necessity of this ordination ? A. Many waies . 1. By the commandement of Christ , and practice of the Apostolicall Churches . 2. For the glory of Christ , which is much impeached by the prophanesse of those who professe his service . 3. For the humbling of the sinner , and for the salvation of his Soule . 4 To prevent the infection of others . 5. That by zeale and holinesse of the Church they without may be gained to the Gospell . Q. How is the Church to walke towards a person excommunicated ? A. So as they may make him ashamed by withdrawing from him in all spirituall Communion , and civill familiarity also , so farre as may be , without the violation of any naturall or civill bond . Q. What is to be observed for the Churches contribution . A. That in their publike meeting they contribute , as God hath prospered them to the publicke treasury , by the Deacons to be received and distributed , as there is need to the releefe of the poore , maintenance of the Ministerie , and other necessary uses of the Church , first , and after of others also , as need requireth , And whosoever will walke according to this rule , peace be upon them , and mercy , and upon the Israel of God . Galath. 6. 16. Amen . I. ROBINSON . Notes, typically marginal, from the original text Notes for div A57456e-80 Rev. 1. 7. 2. Cor. 6. 1● Rom. 9. 4. Math. 1● . 2. Cor. 6. ●al. 3. 28. Math. 28. 17. 19. 1. Cor. 11. 17. 18. 20. & 14. 23. Act. 10. 7. a Levit. 20. 16. Rom. 1. 7. 8. 1. Cor. 1. 2. Phil. 1. 1. 10. vers. 9. b Eph. 1. 22. Col. 1. 13. c Ioh. 4. 25. Prov. 15. 5 , Hob. 8. 8. 10. &c. d Iudge ver. 2. Ezek. 44. 7. Math. 28. 15 Act. 1. 14. &c cap. 11. 19. 21 Rom. 1. 5. 1. Cor. 15. 1. Act. 1. 41. 47 cap. 8. 37. and 18. Gen. 17. 7. &c Gal. ● . 8. 16. 17 Rom. 4. 11. Col. 2. 5. 6. Math. 18. 19. Act. 14. 7. 14. 1● 17. 22. &c. Gen. 34. 24. 1. King. 17. 25. ctc. Hol. 1. 9. 1. Cor. 12. 3. 4. 5. 6. Eph. 2. 22. and cap. 4. 15. 19. 1. Cor. 6. 17 Eph. 4. 11. 1. Cor. 12. 8. Rom. 12. 8. 1. Tim. 5. 2 6. 1. Tim , 3. ● and cap. 1. 10 Rom. 16. 1. Math. 20. 25. 26. 27. 2. Cor. 4. 5. 1. Cor. 4. 1. and cap. 3. 21. 22. 23. Act. 1. 15. 23. and cap. 6. 1. ● . 3. 5. and cap. 14. 23. Act. 1. 11. and 6. 3. 1. Tim. 3. 2. 3. 4. 5. 1. Tim. 5. 17. ● Heb. 5. 4. 5. Col. 4. 17. 1. Tim. 2. 1. Iude verse 10. Zach. 12. 10. Rom. 8. 15. 16. Prov. 30. 5. Rom. 15. 4. 2 Tim. 3. 16. Deut. 4. 2. Rev. 21. 19. Rom. 16. 17. Heb. 11. 6. Ioh. 10. 31. 2 Tim. 3. 16. 17. Prov. 30. 6. Deut. 4. 2. Rev. 11. 19. Act. 10. 28. f Luke 1. 4. 1. 47. and cap. 17. 18. Act. 8. 4. and 11. 19. 10. 2 cap. 13. 14. 1 and cap. 18. 1 26. g Luke 9. 1. cap : 10. 1. Rom. 12. 9. 1. Pet. 4. 10. 1. Cor. 14. 1 h 1. ● Tim. 2. 1. Cor. 14. 3 1 1. Pet. 4. 1● 1. Thess. 5. 1 1. Tim. 3. 2. 1. Cor. 14. 3 Act. 2. 42. Luk. 4. 22. 1 1. Cor. 14. 4. 24. 25. 1. Cor. 14. 3. Act. 13. 15. Gen. 17. 1. Cor. 7. 14. Act. 2. 41. 42. 47. Gen. 17. 9. 10. 2. Cor. 12. 13. Iudg. 14. 4. Mat. 26. 30. Eph. 5. 19. Col. 3. 16. Math. 18. 19. 11 19. 1. Cor. 5. Math. 18. 14. 1. Cor. 4. 11. Math. 18. 15. 17. 19. 1. Cor. 5. 4. 5. 1 1 Tim. 5. 20. Math. 18. 1. Cor. 5. Rom. 1. 24. 1. Cor. 5. 1. Heb. 11. 15. 1 Cor. 5. 11. 1 Cor. 11. 6. Act. 5. Gal. 6. 10. 
A20806	----	The sicke-mans catechisme, or path-way to felicitie Wherin is contained great variety of sound directions and most sweete co[n]solations collected and contriued into questions and answers, out of the best diuines of our time, by Thomas Draxe minister of Gods Word. Wherevnto is annexed two most comfortable and powrefull prayers. Draxe, Thomas, d. 1618. 1609 Approx. 135 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A20806 STC 7186 ESTC S117551 99852764 99852764 18107 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20806) Transcribed from: (Early English Books Online ; image set 18107) Images scanned from microfilm: (Early English books, 1475-1640 ; 1234:26) The sicke-mans catechisme, or path-way to felicitie Wherin is contained great variety of sound directions and most sweete co[n]solations collected and contriued into questions and answers, out of the best diuines of our time, by Thomas Draxe minister of Gods Word. Wherevnto is annexed two most comfortable and powrefull prayers. Draxe, Thomas, d. 1618. [126] p. Imprinted [by G. Eld] for Henry Holland, and are to be sold by I. W[right] at Christ Church dore, London : 1609. Printer's and bookseller's names from STC. Running title reads: The sick-mans path-way. Signatures: A-H (A8, blank?). Some print show-through. Reproduction of the original in the British Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English. Consolation -- Early works to 1800. Sick -- Prayer-books and devotions -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 John Latta Sampled and proofread 2003-05 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE SICKE-MANS Catechisme , OR Path-way to felicitie . Wherin is contained great variety of sound directions and most s●●●●●e cosolations Collected and con●ri●ed into Questions and Answers , out of the best Diuines of our time , BY THOMAS DRAXE Minister of Gods Word , Wherevnto is annexed two most comfortable and powrefull prayers . LONDON . Imprinted for Henry Holland , and are to be sold by I. W. at Christ Church dore TO THE RIGHT WORSHIPFVLL LEARned , religious and Martiall Gentleman , Sir Richard Warbarton Knight , grace , peace , and plentifull increase of all holynesse and happinesse . AMongst all the temporary and ordinary penalties and punishmēts of mās transgression : surely , sicknesses , diseases , malladies , aches , yea most of all , death it selfe , together with all their seuerall accidents , and temptations , are most grieuous , yrkesome , and vnwelcome . For they are simply in themselues , and in their owne nature cōsidered , plagues and curses , & they produce fearefull effects , in the vnregenerate , namely impatiency , vnquiet nesse , horrour , blasphemy , desperation , and the practise of vnlawfull cures and remedies . Wherefore it is ( right worshipful ) a worke of no meane art , skil & experience , soundly to catechize the sick , to rectifie their iudgements , to bring thē to a true sense & confidence of sin , to begette faith in them , to cause them in hope and patiency to wait vpon God , & to prepare them to dye well and blessedly ; but it is opus & labor . It requyreth the tonge of the learned , and a messenger ( or interpreter ) one of a thousand , such as haue bin of late times M r Spineus , and M r Perkins , two bright and glo rious stars in the French and English Firmament , but now Saintes in heauen , who haue learnedly and largely trauaild in this point . Wherefore it may s●…eme a needles matter for any man to write further of this subiect , & my self may bee thought morebolde then wise , in presuming to put forth any newe matter , or to change or ad ought : yet because no mans worke is absolutely perfect , and for that variety of treatises is both delightsome and desireable , and because the fraile memory , and the simple capacity of very many cannot comprehend large and profound discourses , but best profiteth by short and easy instructions . I haue vppon these groundes , drawne and contracted the large treatises of the aboue-named Authors into plaine and compendious questions & answers , with diuers additions and illustrations of mine owne , hoping that in the dilligent reading hereof , the ignorant shall get knowledge , the wauering finde resolution , the distressed receiue comfort , the presumptious bee humbled , the tempted armed against Satans assaultes , and all that are well affected , bee prepared for God , and directly guided to eternall glory . Wherefore vppon this expectation , & also induced by the earnest request of a much respected friend , I haue thought good to publish it , and vpon due consideration , to consecrate and commend it to your fauourable protection & patronage . For first , you are very learned , and wil iudge well , you are most kind and curteous , and wil take all in good part , and you are vnfainedly relligious , and wil giue intertainment to any matter of godlynesse . Secondly you in an heroicall zeale and r●…solution , haue both in the time of Queen Elizabeth a Princesse of most renowned memory & of incomparable excellency , & sithence , fought for Christ & his blessed Gospell , and therefore what thing more pleasing vnto you then matters of religion & consciēce ? Lastly hauing receiued so manifold kindnesses from you , I can by none other meanes better testifie my thankful heart . Thus intreating your worshippe to read , accept off , and make vse of my Catechisme , and yeelding you many thankes for all your fauours , I heare most humbly take my leaue . God almighty who hath giuen you recouery of health , and increase of spirituall comfort in a religious Cittie , perfit both the one and the other in you ; blesse and protect you and your most godly and vertuous Lady , grant you both a long and blessed life in this world , and consumation of holynesse and happinesse in the world to come . February . 12. 1609. Your Worships in the Lord at commaund THOMAS DRAXE . A Table of the principall points contained in this Catechisme . The 1. Chapter . Sicknes described . The causes of it . Obiections answered . The way to find out secret sinnes . The ends why God ●…mposeth sicknesses . The diuers effects of them according to their subiects . Certen rules of comforting the sicke . The first rule what ? The benefite of it . The 2. Chapter . Sinne the cause of sicknes . Sinne to be confessed . Sinne of omission . The knowledge of the lawe a meane to find out sinne . Gods iudgements to be made knowne to the sicke To bee sencelesse of Gods iudgements how dangerous ? The 3. Chapter , Perswasion of Gods loue and presence in sicknesse , necessary . The greatest sinnes pardonable , and pardoned in them that repent . Obiections of other mens vnworthines . Obiections against want of feeling . Faith neuer wholy lost . Generall calamities no preiudice to the saluation of the Godly . Obiection of a mans owne vnworthynesse answered . The 4. Chapter . The sicke to be prepared against death . What death is . How brought into the world . Why were Adam and Eue spared . Why Enoch and Elias were translated aliue into heauen ? The 6. Chapter . Bodily death what ? Why the time is vnknowne ? Why the Godly die ? Q. What spirituall death is . The seuerall degrees of it . Sundry obiections and exceptions against death confuted . Q. Whether sudden death bee simply euill ? Q. Whether all that kill themselues , be certenly damned ? The 7. Chapter . The priuatiue benefits of death , or the euill it freeth vs from . The positiue benefit of it . The temporary death of the body no curse to the Godly . The body shall rise and why . Whether it be lawful to mourne for the dead and how ? The 8. Chapter . The way to happinesse conteined and declared in the scriptures . Preparation against death what ? The necessity of it . When to be performed ? The example of some that repented at their death is no rule for vs to delay our repentance . The 9. Chapter . The meditation of death necessary . It is very profitable . The obiectes of it . The 10. Chapter . Wherein the sting of death lyeth ? Quest. How knowne and taken away ? The 11. Chapter . The first degree of entring into eternall life . The diuers kindes of it . The 12. Chapter . Why and how a man must enure himselfe to die well . The 13. Chapter . Preparation must be speedy and hearty and why ? The 14. Chapter . Offalse preparation . Auricular confession superstitious , needeles , impossible . For ●…he sicke man to receiue the Sacrament it is not ( simply ) necessary . Obiections answered , Extreame vnction not now necessary , The 15. Chapter . Reconciliation and the renewing of faith and repentance towards GOD , necessary . Thankes-giuing necessary . The 16. Chapter . The sicke must haue a care of his soule . Feare of death how good ? How we are to be armed against it ? Practises and Meditations against it . The 17. Chapter . Phisike lawfull and necessary . It is meanes of preseruation of life . What Physitions are to be chosen . Preparation of soule and body in the vse of the meanes , The end of Phisike . The 18. Chapter . The sicke must sorgiue and desire forgiuenesse of others . The Magistrats , the Ministers , and the masters of the familes duty . The making of a will necessary . According to what rules it must be made . The 19. Chapter . To die in faith necessary and what it is . To die in obedience necessary and what it is . The end of them that die well is blessed . Consolations against the imagined calamities of our posterity , viz. wife & chilldren Consolations against losse of honour , profit , and pleasure in this life . Death how farre forth to be feared . Q. How farre forth not to be feared ? Whether that a man may lawfully , desire death . In what respects ? The summe of the whole treatise . The Sick-mans Path-way . The first Chapter , concerning sicknesse . Question . WHat is sicknesse ? Ans. It is , according to Philosophie and Phisicke , a priuation of health , or an ill disposition and passion in the body contrary to nature . Qu. But how define you it according to diuinitie ? Ans. It is Gods rod and instrument to chastice vs for our sinnes , and to put vs in minde of our mortalitie , it is the herbinger and messenger of death , and by vertue of Christs death , it is a narrow and spéedy passage to euerlasting life . Q. From whence , or from what causes doe sicknesses and diseases procéede ? A. They procéede from God as the inflicter and imposer of them , for he is the author of the euill of punishment ; but they arise from sinne , as the de●…eruing and procuring cause . Psalm . 39. Leuit. 26. 16 , Deut. 28. vers . 22. 23. 24. Q. How can God , that is simplye good , yea goodnesse it selfe , be the cause of euill , namely , sicknesse , diseases , paine , &c. A. Gods goodnesse and iustice doth , and may , very well consort together in the beléeuers , for as God in his iustice doth correct his children for their disobedience , so doth he temper and qualifie it with his mercy and goodnesse , that these afflictions are finite , tolerable , and tend both to the temporall and eternall good and profit of his children . Psal. 25. v. 10 Rom. 8. v. 28. Q. What vse are we to make of this point ? A. Wée must first descend into our selues , acknowledge our sinne and wickednesse , yea and condemne our selues for it . 1. Cor. 11. 31. Secondly , we must be so farre of from fretting , murmuring & repining against God , that we must iustifie God in all his chasticements , & not to require the reasō of them , for they are alwayes good and holy , albeit we doe not alwayes sée the particular reason of them . Thirdly , we committing our selues to Gods will , must earnestly entreate the Lord to restore vs to our former health ; or else to receiue vs to his euerlasting kingdome . Obi. But God hath in his beloued Sonne Christ Iesus , forgiuen , yea and taken away the guilt , dominion & curse of sinne , which is the cause of their sicknesses , and why then doth he not withall remooue the effect , viz. sicknesse , diseases , & c ? A. Albeit the guilt , curse , and dominion of sinne be remooued from the beléeuers , yet the reliques and stumpes of sinne remaine , and inherent corruption is but in part abolished , and therefore so long as we liue in this world ; the Lord must néeds , ( more or lesse ) one way or other , fatherly chastice & exercise vs. 1. Cor. 11. 31. Heb. 12. v. 6. & 8. Obi. 2. But Gods children cannot alwayes finde out the peculiar sinnes that are the proper and immediate causes of their sicknesses and diseases ? A. Yet not withstanding , we must suspect , accuse and condemne our selues , and withall iustifie and cléere the Lord ; for there is some secret and hidden sinne of pride , worldlinesse , lust , enuie , vanitie , oppression , &c. for which wee are corrected , albeit it bee not presently made knowne vnto vs. Q. What course must we take to finde out this Achan or secret corruption ? A. We must ( as I will in the next Chapter more fully shew , examine our selues by the strict rule of Gods law . Secondly , we must entreate the Lord by prayer to reueale the sinne vnto vs. Thirdly and lastly , we must take notice of the checkes of our conscience , yea and the taunts & reproches of our enimies . Q. What are the principall ends why God laieth sicknesses , diseases , aches , &c. vpon his children ? A. They are principally these foure , to witt , mortification and preuention of sinne ; triall and exercise of Gods graces in vs ; manifestation of Gods glorr ; and lastly our saluation and eternall happinesse . Q. But to speake of each of these ends particularly ( yet briefely ) how doth God mortifie and preuent sinne by sicknesse ? A. First God doth hereby declare his iustice and anger against sinne past , and present , that his children might be more effectually stirred vp to search them out , consider of them , and be sory for them . Secondly , God hereby doth correct the pride of prosperitie , and remooue all vaine confidence in carnall wisedome , riches , beautie , friends ; that we may waite patiently and onely vpon his power , truth , & promises , and learne to séeke for heauenly things , so that by this his correction , he taketh away the myst of errour from our eyes , purgeth our hearts from the drosse of corruption , and fanneth vs from the chaffe of sinne , and hereby prepareth vs either for health or heauen . Q. Doth God by sicknesse , and the like afflictions preuent sinne to come ? A. Yes certainly : thus pride was preuented in blessed Paul. 2 Cor. 12. ver . 7. & 8 Security in Dauid Psal. 30. 6. 7. and neglect of preparation in the Corinthians , 1. Cor. 11. v. 31. Q. What is the second end of Gods chasticements ? A. To trie and make knowne to themselues and to others their faith , hope , patience , repentance , constancie , yea to exercise , quicken , and encrease in them these and other graces , that they may , be thankfull to God for them , and may be as mirrours and lamps vnto others . Q. Are not also by this triall and exercise , decayed graces recouered ? A. It is most certaine ; for hereby , deadnesse and drowsinesse of heart is cured ; and men are mooued more feruently to séeke and pray vnto God then they did before , Psal. 30. 6. Q. What is the third end ? A. The declaration and manifestation of Gods power , glory and goodnesse in their deliuerance , either by life or death . Iohn 9. vers . 3. Q. What is the last end ? A. After that God hath reformed , humbled and exercised them , and made them to relie wholy vpon him , and to waite & wish for their saluation , to bring them by death into the heauenly Canaan , where they shall haue immediate fellowship , and raigne with Christ for euer-more . Q Séeing that sicknesses , diseases , and the like chasticements haue such comfortable and blessed effects and euents in Gods children , what is the reason , why they should not be the same in the wicked and vngodly ? A. The difference lieth first in their persons , the elect are accepted of God , and therefore like the good golde , they are made more pure and bright by visitations and afflictions ; but the persons of the wicked and vnbeléeuers are not accepted with God , and therefore like drosse they are not purified but consumed by the fire of affliction . Secōdly , in his secret counsaile he neuer intended the amendment & saluation of the reprobate , neither do they reprobate euer by pure meanes and in pure sort , euer intend the same , but the case is far otherwise with Gods children , whom alone God hath pre-ordained to saluatiō and to the meanes thereof , and whom he maketh ( outward ) instruments of their owne saluation . 1. Ioh. 5. v. 18. Q. Is there any certaine forme , rule , or way , to comfort and instruct the sick ? A. Yes , for God in wisedome and mercy , hath ordeined a meane and medicine for euery distresse and temptation . Q Where is this forme and direction conteined ? A. Generally and aboundantly in the bookes of the old and new testament , for these containe sufficient rules , examples and directions of comforts and instructions , 2. Tim. 3. 16. & 17. Q. What is our duty herein ? A. To collect and compare them together , or receiue them so gathered and compared by the godly learned , & then to apply them to our owne vses and occasions . Q. What is the first generall rule seruing for consolation ? A. Wee in our sicknesse and the like visitations , must be perswaded , that all sicknesses , diseases , and infirmities , yea , and all their particular circumstances , whether we respect , time , place , person , or the qualitie , maner , continuance , and remoouall of them : procéed and are sent of God , and depend vpon & are ordered by his onely prouidence . Amos 3. 6. Lament . 3. 41. Psalm . 39. v. 10. & 11. Q. What benefit shall we reape and receiue by this perswasion ? A. We shall hereby be the better enabled to vndergoe our visitations with patience and comfort , and shall learne the more obediently in all things to submit our wills , to Gods diuine will and pleasure . The second Chapter . Sinne the cause and originall of all diseases and sicknesses , must be found out confessed and bewailed . Question . VVHat is the second thing whereof the sick must bee resolued of before he can be capable , and so partaker of comfort . A. Hee must bee resolued that sinne from whence all sicknesses and diseases , both of soule and body haue their beginning , and which is the malignant matter of it , must bée remoued and taken away , before sicknesse the effect of it can cease . Q. By what meanes is sinne abolished ? A. Onely by Gods mercy in Christ Iesus . Rom. 3. v. 24. 25. 26. Qu. To whom are sinnes forgiuen ? A. To all the elect and them onely , for Christ with all his merites and sauing graces is proper to them , and they alone in time beléeue and repent . Act. 13. 48. Q. When are the sinnes of Gods elect forgiuen ? A. They are in the decree of God forgiuen from euerlasting ; but then onely actually and in our sense and apprehension , when wée truely beleeue and repent . Act. 3. Q. That we may be partakers of remission of sinne , what conditions are there required on our part ? Answ. Two conditions principally . First fréely and truely to confesse our sinnes vnto God , with contrition of heart , and to acknowledge that wée are worthy of all , both temporall and eternall plagues and punishments . Secondly wee must firmely beléeue that Christ is our only and all sufficient redéemer and mediator , and we must by the eye of faith behold , and by the hand of faith apply the promises of the Gospell , particularly to our selues & soules . Que. Is confession of sinne necessary for the obtaining of the pardon of sinne ? A. It is simply necessary , for it is the very foundation and first degrée of repentance . Secondly it is the way and meane of our iustification before God , for hee will neuer pardon vs vntill we accuse our selues , nor pronounce and accept vs for iust vntill we condemne our selues . Pro. 28. Lastly , without confession of sinne no pardon can be procured . Q Is the sicke man to make confession of all his sinnes vnto God in particular ? Answe . Yes , if hée be conuinced in conscience , and know them to be sins , and especially hauing not repented of them before ; whether they be sinnes of commission , or of omission●… : but for his vnknowne sinnes , which are the most in number , he must onely confesse them generally , and it sufficeth , Psal. 19 , 11. Q. But are sinnes of leauing good things , and duties vnperformed to bee confessed , such as are neglect of prayer , want of zeale in Gods cause , defect of charity and compassion : omitting of thankes-giuing . A. Yes verily , as we haue examples in Daniel , Paul , and others , Dani. 9. v. 13. Rom. 7. v. 15. Secondly , we offend as much in omitting of these , séeing Gods lawe doth require them , as in committing euill . Thirdly , the elect are notably herein distinguished from the reprobate , for the reprobate doe not discerne , much lesse doe they confesse their particular wants . Q. But how shall we in our sicknesse make a true confession of our st●…nes to God , séeing that there are in vs so many remainders of blindnesse , ignorance , and selfe-loue ? A. We must set before our eyes the law of God , and by it and euery precept and circumstance of it , trie and examine all our thoughts , words , life , actions . Q. Why so ? A. Because God hath ordained it for that end . For it is a true and perfect glasse wherein wee may sée and behold all our wayes . It is a light to discouer all our blindnesse and workes of darkenesse . Lastly , it is an exact and exquistte rule , according to which all our opinions , purposes , and practises , are to bée tried , examined and directed . Q. But how come we to be so blind , erronious , rebellious , sinfull and miserable , that we haue néede of , and are referred to the lawe and word of God , to sound and trie our selues by it ? A. Through the sinne and fall of our first parents , Adam and Eue , who fréely assenting vnto the perswasion of the diuell , did eate the forbidden fruite , and so corrupted and stained themselues and their posteritie . In so much that their posteritie sinning in them , and also adding continuall and innumerable transgressions , lost and defaced Gods image , and so b●…came mortall , miserable and subiect to et●…rnall damnation . Q. What shal we finde by examining our selues according to Gods law ? Ans. That we haue all sinned , that we are vtterly by nature depriued of all goodnesse , and prone vnto all euill continually , and by consequence , Children of wrath , and heires of condemnation . Ques . Is it sufficient to examine our selues , life and actions , according to the letter of the law ? An. No , except withall the spirituall nature , intent and meaning of the law be considered and obserued , for it requireth purity of heart and thoughts , & perfect obedience both in omitting euil , & in doing good . Rom. 7. 15 , and 16. Q. But is the bare inspection and considering of our selues in the law , a sufficient means to bring vs to the true knowledge of our selues and a due confession of sinn●… ? Ans. It is sufficient in it selfe , but not in respect of our corrupt disposition : for wee are to fauourable and partiall in ●…udging our selues , but especially in prosperity : and therefore God doth , & must , some-times , by his rod of correction , remooue the mist of errour from our eyes : round vs in the eare : & bring our sinnes to our rem●…mbrance . Ho●…ea 5 , ver 15. Q But why is man more punished with sicknesse and other afflictions , then all other creatures besides ? A. Because , all other creatures reteine ( for the most part ) the order wherin they were first created , but only man is become degenerate , rebellious , and an heteroclite : ●…o that man may iustly say of himselfe that which Dauid did when he had numbred the people , it is I that haue sinned and committed euil , but these creatures what haue they done ? Secondly , the brute and dumbe creatures are ( in their kind ) more sensitius of the bondage and corruption that our sinnes haue brought vpon them , and more ( in expectation and desire of deliuerance ) grone vnder them , then we our selues are , or doe . For where are our grones teares , sack-cloth , ashes , shame , compunction of heart and repentance ? Q. What further helpes haue we to direct vs in this duty ? A. Not onely to pray vnto God , to reueale our sinnes vnto vs , and to marke the checkes of our consciences , and the reuilings of our enemies ( as we haue before shewed : ) but also to frequent those that be sicke , and to behold Gods chasticements vpon others , and especially lazars and vleerous persons , that hereby we may take notice of the vglinesse of sinne , and our owne deformitie in Gods sight , that wee may the more pittie the distressed , and be stirred vp to be more thankfull to God for his benefits receiued . The second Section . Q. When all these meanes and helps of confession haue béene vsed , what further course is to be taken with the sick man ? A. He must by doctrine , admonition , and by laying open vnto him Gods iudgements , be made to sée the guilt and desart of sinne , the curse of the law , the torment of an ill conscience , the vnspeakable wrath of God , and the fearefull and most accursed state of the damned . Q. But is it not a most blessed state for a man to bee alwayes merry and frolike , to follow his pleasures , and to féele no sinne , or paine of sinne at all ? A. No certainly : for of all plagues it is the greatest to be pricked and not to féele it , and to be smitten and not to bée humbled . And therefore as he that goeth blind-folded to execution is not happy , but most miserable : so neither the senselesse and regenerate sinner is at Hell mouth , and discerneth it not . Secondly , as those maladies and diseases , ( especially which are certaine fore-runners of death at hand ) are most dangerous that are least felt : so those sinnes , whereof wée haue no touch , remorse , nor repentance , are most to bée feared , for they send men vnawares , posting and packing to hell . The third Chapter . 1. The doctrine of faith . 2. The infinite and vnmeasurable mercies of God. Ques . When the sicke person hath thus applied Gods law to himselfe , arraigned himselfe before the barre of Gods iudgement , and made a true confession of his sinnes , and hath béene brought to true contrition , what is in the second place required of him ? An. Hée must by a firme faith be persivaded of Gods gratious presence and euerlasting loue towards him , that his sinnes are pardonable , and that Christ hath by his sufferings , fréed and deliuered vs from the power of satan , slauery of sinne , feare of death and condemnation , and that he also hath by his actuall obedience , imputed vnto vs and apprehended by faith purchased vnto vs and prepared for vs euerlasting glory and happinesse . Obiect . But how can the sicke-man be perswaded of Gods fauor and mercy , séeing that his sinnes are so great and so innumerable ? Ans. Albeit his and our sinnes quoad nos , in regard of our selues be heynous yea and vncountable : yet compared with GODS endlesse and vnmeasurable mercies in Christ they are but few and finite . For his mercies are infinite his compassions faile not , and with him is ple●…teous redemption , in so much ( as we may sée in Manasses , the lost sonne , Paul , Mary Magda●…ene and diuers others ) ●…here sin hath abounded , grace hath a ●…ounded more . Questi . What further reasons haue you to euince and demonstrate the ●…nitenesse of Gods mercy ? Answ. First , Gods purpose in giuing and sending his Sonne to cure and redéeme the world ; and in giuing his Apostles commission and commandement to preach repentance and forgiuenesse of sinnes to all nations , can neuer his voide and fru●…rate . Secondly , the natiuitie : life , doctrine , miracles , obedience , death , resurrection and ascension and intercession of Christ , yea and the sacraments , of baptisme and the Lords supper , which are onely in●…nded and effectuall for the calling , conuersion and saluation of GODS elect , can neuer want their scope and proper end . Q. What conclude you hence ? A. Though one man had committed all the sinnes that be in the world ( the sinne onely committed against the holy Ghost , whereof no man can possibly repent , and which no elect can possibly commit , being excepted ) hée must not despaire of Gods mercy , but repent him of his sinnes from the bottome of his heart , and turne to the Lord , and then though they were as Crimson , they shall be made as whit●… as Snowe : and though they were redde like Scarlet , they shall be as wooll . Q. But not-with-standing all that hath béene said , many doubts , difficulties , imperfections and transgressions so trouble my minde , that I cannot bée perswaded of the infinite extent of Gods mercies . A. Propound your doubts and scruples , and I will doe my best endeuour to remooue them . The Sick-man . I feare , that the world being so wicked , and men ( generally ) so vngodly , prophane , and irreligious , that I shall fare the worse for their sake . Minister . Thou hast no cause to feare , for the impenitencie of the whole world , could not preiudice the saluation of Noah and his family , nor the horrible sinnes of the Sodomites depriue Lot of Gods fauour and protection . Secondly , the godly are to answer for their owne sinnes onely , which are all pardoned in Christ , and they liue by their owne faith . Gal. 2. 20. Rom. 1. 17. Thirdly , as h●…e that wilfully closeth his eyes , that hée may not behold the sunne-light , cannot depriue him of the light of the sunne who openeth his eyes : so another mans vnworthinesse and wilfulnesse , cannot hinder thée ( if thou be prepared by the spirit of God ) from beholding and enioying Gods bottomlesse mercies . 2. Obiection . But I finde and féele in my selfe many wants , errours , imperfections , ye●… and grose offenses . Minister : A. Déere brother , be not discouraged , thou hast more cause of triumph then of terrour . For first thou committest not that shine ( namely of desperate malice against God ) and the knowne principles of Christian faith ) vnto death . Secondly , thou féelest , yea and art grieued for thy sinne , which is no worke of nature , but of grace & regeneration . Thirdly , the séed and roote of grace in Gods elect , is neuer wholy taken away , for Gods gifts are without repentance , and Christs int●…rcession , for their encrease and preseruation in grace , is alwayes effectuall Ioh. 11. v. 42. The Sick-man . But my faith is often-times dead , and without all life and motion , how 〈◊〉 can I be assured of Gods mercy ? The Minister . Thy faith is not extinct , but only for the time ouer-clowded with the mist of sinne , and couered vnder the ashes of infirmitie : it is like to a trée , which in 〈◊〉 winter season , albeit it bring foorth neither 〈◊〉 , flowre , nor fruite , yet it hath life and s●…ppe at the roote , which 〈◊〉 the spring time will ascend vp and appeare . Secondly , God respecteth rather the qualitie of faith then the quantitie ; if it be a true faith though as little as a graine of Mustard séede , God accepteth of it : for one drop and dramme of faith , is of m●…e force to saue then an Ocean sea of sinne and corruption to condemne . Thirdly and lastly , faith without present ioy and feeling , is more forcible and preuailing then faith with it , for it onely relyeth vpon Gods power , truth and promises , yea , when God sheweth himselfe an enemie to vs , and séemeth to kill vs , we by it beléeue in God , and by faith waite on him , whereas it is an easie matter for a man in the apprehension of sensible comfort and ioy , to beléeue . The fourth obiection , The sick-man . But the fearfull iudgments of God , such as of late years haue bin that most inf●…tious and destroying pestilence , the horrible and vn-matchable Gunne-powder treason : the vnheard of breach of the sea , and inundation of waters , the late extreame and killing frost , this present pinching and vnexpected dearth ; vnseasonable wether , and many other publike and priuate iudgements vpon Church and common-wealth , which I sée and heare of , doe much dismay mée , and cause me to doubt of Gods mercy . Minister . A. True it is , that these and diuerse other punishments haue béene executed vpon vs , for the neglect , yea contempt of the blessed word of God , and the powerfull ministerie of it , for our want of zeale against the enimies of the truth , for prophanation of the Sabboth , for oppression of the poore , for blasphemie , for hypocrisie , and for licentious liuing , &c. But notwithstanding , if there be but one good man in a generation , hée shall not for the multitude of transgressors be depriued of Gods mercies , but finde comfort in the greatest plagues and punishments whatsoeuer . Secondly , though being once by faith ingrafted and incorporated into Christ , yea and maried vnto Christ the author and fountaine of life and happinesse , thou canst neuer miscarry nor perish . For euen as the Disciples in the ship , when a mighty storme for their triall and demonstration of Christs power , was raised vp , could not possibly perish , the Lord of glory being there present in the ship : so hauing Christ the Lord of glory dwelling in thine heart by his spirit , how canst thou do amisse ? or why should thou doubt of Gods mercifull prouidence , who ordereth all things for thy good ? The fift Obiection The sick man. But my great vnworthinesse and vnthankfulnesse , maketh me to suspect and feare that God will not performe that hée hath promised , nor finish the good worke that he hath begun in me . Minister . A. This is indéed a gréeuous temptation , yea the sorest of all others , but this cannot hinder God from performing his promises . For as the making of his couenant of grace with vs , and the offer of his sauing promises vnto vs , procéeded onely from his frée goodnesse and méere mercie , without any respect to our workes , or worthinesse : so the accomplishing of his promises is to be onely ascribed to the same grace and goodnesse . Thirdly ( as hath before bin particularized ) not the greatest ●…rmers and offenders in the old and new Testament , haue euer , by reason of their owne vnworthinesse , bin denyed or depriued of Gods mercies : but vpon confession of their sinnes , desire of pardon , and the purpose and beginning of amendment of life , were pardoned and receiued into Gods euerlasting fauour . Q. Is it necessarily then required of vs , that we confesse and acknowledge our owne vnworthinesse ? A. Yes without question , for hereby we are made capable of Gods mercies and blessings . God doth depresse the proud , and exalt the humble , & he filleth the hungry soule with goodnesse , but the rich ( in their owne conceit onely ) hée sendeth away emptie , Luke . 1. 52. & 15. and Christ was sent not to call the righteous , ( in their owne opinion ) but sinners ( in their owne sense and confession ) to repentance . Q. Séeing that God doth not simply forsake or cast off any for his vnworthinesse , what vse make you of this point ? A. We must learne hence neuer to call Gods mercy , truth , and goodnesse into question : but we must make it the foundation of our confidence and hope , for it is vnchangeable , infinite , and euerlasting : and thus dooing we shall haue no cause to feare euill , but to looke to finde all good things in Christ our treasure , husband , and head . The fourth Chapter . Of Death , and the cause of it . Question . VVHen the sick person is once perswaded of the pardon of his sinnes , for the time past and present , what further duty remaineth to be performed ? A. He is to be prepared and armed , against the feare of death , the assaults of Satan , and the ●…errour of the last iudgement , 〈◊〉 . Q. Now that hée may bée prepared and armed against death , what points are to be considered ? A. Seauen points specially . I. what death is : II. The certainty of it . III. The causes and kindes of it . IV. The exceptions that are taken against it . V. The benefits of it . VI. The preparation and furniture against it . And VII . what disposition and behauiour is required in death it selfe . Of these in order . Chapter the fift , Of death , his causes and kindes . Question . VVHat is death ? A. It is the taking away of life , or the dissolution and separation of the soule from the body , ordeined of God , and for the punishment of sinne imposed vpon Adam and all his posteritie . Rom. 6. 23. 1. Cor. 15. 21. & Col. 2. 13. Q Doth God yet impose death as a punishment ? A. Yes , for euery man sinneth and the very infante is not without originall corruption , and therefore all must of necessity , ( no persons , order , or degrée excepted , ) at length die the temporall death . Eccle. 3. ve . 3. Psal. 49. v. 10. Heb 9. 27. Q. What is the procuring and deseruing cause of death ? Ans. Sinne , whereby man brake Gods commandement . Q. How was sinne first brought into the world ? A. Satan in the forme of a serpent perswaded Eue to eate of the forbidden aple , Eue assenting to satan , did eate of it and gaue it to Adam who harkned to her , : and thus they both of them sinned and brought death vpon themselues and all their posterity . Q Why then were not Adam and Eue , immediately after their fall , put to death ? An. First , because the threatning of death was not absolute , but included a condition of faith in Christ , that was to be borne , and that should breake the serpents head . Secondly , Adam and Eue incontinently vpon their fall became mortall in their bodies , and accursed in their soules . Thirdly , God by his clemency and indulgence towards them , would make a way to make knowne his mercie . Quest. If all men by reason of sinne must néedes die , why did not Enoch and Elias in the time of the old Testament die the death of all , but were rapt aliue into heauen ? Ans. First , their translation was extraordinary , and proper to themselues onely . Secondly they were figures and tipes of the generall resurrection . Thirdly , their translation was nothing els but an extraordinary death , for they were changed in a moment from mortality to immortality . Obiect . But at the day of iudgement many shal be found aliue , howe then can all men bee said to die ? Answ. All the elect at the sound of the trumpet , shall in a moment , bée changed from corruption to incorruption , and from mortality to immortality which is a kinde of death . Qu. Now seeing that sinne is the cause of death , what vse are we to make of it ? Ans. Wee must bée mooued hereby , to take notice of , and acknowledge Gods seuere wr●…th against sinne , and ( by consequence ) we must learne to hate and shun all kind of sinne . The sixt Chapter . Of the diuers sortes of death , and of the degrees of spirituall death . Question . OF how many sorts is death ? A. Of two sorts , ●…mely ●…ily , or spirituall . Q. What is bodily death ? An. It is the first death , or the separation of the soule from the body . Q. Is the particular time of bodily death made knowne to any directly before hand ? Ans. No , for that time in respect of vs , is most vncertaine , and God hath reserued it in his owne power and disposition only . Q. Why so ? Ans. That wée should not defer and put off our repentance from day to day , but labour to be in a readinesse and waking , yea and waiting for our Lords comming euery day . Mark. 13. v. 37. Q. What then may this present life in consideration of his short continuance and vncertaintie , bée compared vnto ? Ans. To a vapor , to smoake , to a shaddow , to a weauers shutle , to grasse and to the flowre of the field , which are of short and vncertaine continuance . Qu. But why doe the children of God die this temporall death , séeing that their sinnes which are the cause thereof , are forgiuen ? A. First , because their sinnes ( howsoeuer forgiuen ) are not wholy in regarde of the corruption and remainders of them , taken away and abolished before death . Secondly , this corruptible flesh and bloud , cannot inherite the kingdome of God , 1. Cor. 15. 50. Thirdly , that they may be ( in some sort ) made conformable to Christ his death . Lastly , that the godly may learne and finde by experience , the difference betwéene this mortall life , and that immortall glory , in the world to come , and that they may haue experience of Gods power in raysing vp the dead . Q. What is spirituall death ? A. It is a separation of the whole man both in body and soule , from the fauour and gratious fellowship of God , and a subiecting of him to eternall condemnation and hell fire , begun in this world , and accomplished in the world to come , Q. What is the cause of the spirituall death ? Ans. Sinne , so farre foorth as it is ioyned with vnbeliefe and impenitencie , for not sinne simply , but sinne not repented of , damneth . Que. Are there degrées of spirituall death ? Ans. Yes , there are thrée in number . Q. What is the first degrée of spirituall death ? A. It is , when a man by reason that his soule is depriued of spirituall life , faith and repentance , and for that his body is a fitte instrument to put any sinne in execution , is subiect to Gods wrath , and appointed to punishment . Quest. What is the second degrée of it ? An. Condemnation , or euerlasting forment , whereby ▪ the soule immediatly after the departure of it out of the body , is carried by the diuells into hell ? Quest. What is the third and last degrée of it ? An. When in the nay of iudgement the soule and body being reunited and ioyned together , shall for euer-more féele Gods intollerable indignation , and endure the vengeance of eternall death . Quest. How can this last kinde of death , be so called properly ▪ séeing that both the bodies and soules of the reprobate shall alwayes suruiue and remaine a●…ue ? Answ. That life is no true life , for such an vnhappy condition deserueth rather to be called death then life , for the damned are vniuersall ▪ excommunicated from the fauour and glory of GOD , and are vtterly and for euer bereaued of all holynesse and happynesse . Qu. Are Gods children fréed and exempted from these kindes of spirituall death ? An. Yea , for they are deliuered from the first degrée of spirituall death by regeneration , whereby they are renewed in all the part of their soules & affections . They are deliuered from the second kinde , when their soules ( forthwith after their departure out of the bodie ) are carryed vp into heauen . Apoc. 14. 13. The third degrée they are fréed from , at the day of iudgement , when both body and soule shall be glorified together , and liue together for euer in heauen . Q. Is it not good , yea and the entrance into eternall blisse , for the godly to dye ? A. Yes certainly , for it is better to dwell with God then with men . Secondly , they hereby forth-with enter into the possession of euerlasting happinesse . The sick-man . Q But there are many fearefull accidents and occurrences , to which the godly themselues are subiect in their sicknesses and deaths , & therefore how can it be good for Gods children to dye ? A. Propound and impart them vnto me , and I will giue thée the best satisfaction that I can . The sick-man . 1. Obi. Death is the wages of sinne , the curse of the lawe , and the enimy of Christ and his children : how then can it be good ? A. It is not such by it owne nature , and in it selfe , but it is changed , and the property thereof is altered by Christ his death ; in so much that of a curse and punishment it is turned into a gentle and fatherly correction , and is made a narrow entrance and a short cut into euerlasting life . And in this last respect it may bée aptly compared to the redde sea , which drowning the AEgiptians , gaue a miraculous passage to Gods people into the blessed land of promise : and euen so death which sendeth the reprobate spéedily to hell , doth in a moment let in the godly into the kingdome of heauen . Q. In what respects and considerations may death be said to be an enemy ? A. First , in respect of the originall of it ( for the enuie of the deuill brought it into the world ) namely as an outward and remote cause . Secondly , because it is opposite to Gods promise touching mans immortality in Paradice . Thirdly , because by meanes hereof Satan séeketh to remooue good men out of the world , that they may not crosse and hinder his purposed designes . Lastly , because hée through feare of ( violent ) death , laboureth to kéepe men from the practise of holy duties , Math. 13. vers 21. Que. Haue you any more obiections against death , that I may doe mine vtmost endeuour to resolue you herein ? Ans. Yes truly , and they are fiue in number . Q. What is the first of them ? Obiecti n. Ob. Ch●…st Iesus , Dauid , Ezechias , pray●… against death , therefore it is euill . A. 〈◊〉 ar●…ment foll●…weth not : For first , Christ praye●… not against death simply , for ●…o died willingly , and otherwise he could not haue merited ought , but hée prayed for the remoouall of the curse of it , and destred his heauenly father to take away the cup of his wrath , which was the beginning and part of the second death ; & of this iudgement are maister Caluin , Beza , Whitaker , Perkins Fulke , Maister Doctor Willet ; and in a word , all sincere diuines , &c. And as for Dauid , when Dauid prayed against death , it was onely in time of some grieuous temptation , in distresse of minde , and as it was ioyned with the sence of Gods wrathfull indignation . Thirdly , touching Ezechias that good King , hée prayed against death , that he might bée more reconciled vnto GOD before his death , and that hée might establish and farther the true worship of God in his kingdome , which by his death was like to be defaced . And lastly , that according to Gods promise made to godly Kings , he might haue an heire and successour out of his owne loynes , which prayer God heard , otherwise he was willing enou●…h to dye . Quest. What is your second doubt or obiection ? Ob. Gods children often séeme to dye in desperation , how then can death be good and desirable ? A. This is not to be imputed to want of loue toward God , but to weaknesse of nature , and tendernesse of conscience for sinne , and therefore they may , notwithstanding all this , bée saued . For God in the matter of saluation , worketh by contraries , and by the gates of hell bringeth his seruants to heauen , 1. Sam. 2. vers 6. 7. Que. What is the third exception or obiection against death ? Gods children doe some-times in their sicknesse , raue , blaspheme , and behaue themselues like frantick men . A. These , and the like effects , are not to be assigned to any deliberate purpose of the godly , but onely to be imputed , to melancholy , burning feuers , the cholick and other violent diseases , and ( in a word ) to their infirmity onely . Q. What conclude you hence ? A. We are not vpon these occurrences , rashly to iudge them , much lesse to condemne them . For first , if they euer recouer the vse of reason , they repent of those infirmities , and if it fall out otherwise , these with all other vnknowne sinnes , are pardoned , yea and buried in Christ his death . Secondly , we must not like arrogant Critikes condemne them of impiety and hypocrisie , but wee must iudge charitably of them , as wée would bée delt with-all in the like case . Lastly , wée must not so much giue iudgement of a man by his death , as by the former course and conuersation of his life . Obiect . 4. What is your fourth exception ? Ans. The Saints and seruants of God , when death approacheth , are most of all and more then other people , tempted assaulted , and molested by satan how then can death be good ? An. First , it is no good argument , hence to conclude that they are none of Gods seruants but rather the contrary : they are Gods deere children , ergo satan must now or neuer séeke to sift them , whereas the wicked are his own and refist him not . Secondly , I answere that it is not generally true that the Godly are thus in death assaulted for many with Simeon die as a torch or fire-brand without sense of paine . Isay. 57. Lastly in the very agony of death , God doth so assist and strengthen them by his spirit in so much that when satan looketh for the greatest victory , hée receiueth the greatest foile . Q. How must we behaue our selues in this temptation ? A. We must flie vnto Iesus Christ , commit the managing of our cause to him , for he absol●…ing vs what néede we wee feare satans assaults . Lastly we must hold our selues to Gods promises , and not depart an haires bredth from them . Obiect . But satan is mighty , subtill , diligent , bold , cruell , malicious , and I am weake simple , remisse , fearefull , and how then can I resist and ouercome him ? Ans. Thou must not yéeld to him , but by praier , faith and Gods word resist him , and hée like a Crocodile pursued will flée from thée . Iames 4. verse 7. 1. Pet. 5. 9. Secondly , thou must make God thy strong hold , and firmely beléeue and trust in him , and then the gates of hell shall not preuaile against thée . Qu. What is the fift and last exception against death ? Answ. Sudden death is an euill , but many men die suddainely , ergo death is euill . Ques . How answere you this argument ? Answ. I answere to the first proposition , that death is not euill , because it is suddaine ( for the last iudgement shall come suddainely , and yet it is not euill ) but good to GODS children ; but because it findeth onely the wicked vnrepentant and vnprepared . Luk. 12. v. 20. and 21. Secondly , CHRIST by his death and suffering hath taken away the course of the lawe and the feare of condemnation which is the very sting of death , therefore death though neuer so suddaine , is not accursed to the true beléeuers , but a speedie conueyance of them into the hauen of eternall rest and happinesse . Lastly séeing that with Ezechias wee haue no lease of our life , if any of GODS seruants , with good Mephibosheth , and Iobs Godly children and the young infantes that Herode caused to bée massacred , die suddainely and violently , wée must iudge charitably and the best of them ; for the manner and time of the ending our life is onely in Gods power and not in our owne will. Questi . But what if a professour of true religion and formerly of an vnblameable behauiour , bee brought through the extreamity of temptation , kill himselfe , is not he certainely damned and so death euill to him ? A. Although this be a ticklish point , and albeit Saul , Achitophell and Iudas that killed themselues bée noted in scripture for reprobates , and albeit they that late violent hands on themselues neuer for the instant may bée iudged to thinke on hell torments , yet séeing that God neuer finally forsaketh his chosen , seeing that his mercy is bottomlesse , and that he may giue them repentance ( for ought we know to the contrary ) at the last point of time , let vs if they haue béene formerly good professors , iudge the best of them , and pray vnto God that he would giue vs grace neuer to yéeld to the like temptations . Q. But why must not a man kill himselfe ? Ans. First because he shall not hereby escape misery but runne into it . Secondly , it is not lawfull to kill another to ease him of his paine , muchlesse to kill a mans selfe . Thirdly it is commonly a note of a reprobate . And thus much touching the obiections . The seauenth Chapter . The benefites and priuiledges of death . Question . HAue the Godly any profit and aduantage by death ? A. Much , and many waies . Q. What benefits and priueledges haue they by death ? A. Two sorts of benefits , priuatiue , that remoue euill , and positiue , that ad good . Q. What are the priuatiue benefits of death ? An. Foure : first it perfectly fréeth Gods children from all temptations , and from all sinnes both originall and actuall , and herein consisteth a maine part of our blessednesse for if he be blessed whose sinnes are not imputed , much more hee whose sinnes are wholy taken away . Secondly it easeth vs of all the miseries afflictions , paines and aduersities of this present life . Thirdly , it deliuereth from the euill world , and from all sinnefull company , and from all the tiran●…e of Gods and our enemies , in so much that our eyes shall neuer sée , nor our eares euer heare the abhominable practises of the wicked much lesse can they hurt or infect vs ; and what an vnspeakeable blessing is this ? Lastly , it preuenteth sinne and misery to come , for the Godly are taken away that their soules should not bee infected with sinne ; and that they should ●…ot with their e●…es behold euill , nor the inordinate confusions in church or common-wealth . Q. What vse is to be made of th●…se priuatiue blessings ? An. We must first learne patience and suffer temporary afflictions without fainting , because shortly our euill shall determine . Secondly , let vs pray and s●…ke for , and wish and waite that blessed time , ●…hether of ●…eath , or the last iudgement , that shall f●…ée vs from all the euills whereof in this world we labour . Section 1. Question What are the positiue benefites that wee receiue and enioy in death ? An. First death bringeth our soules into the immediate , the glorious , and euerlasting fellowshippe , with GOD the Father , God the Sonne , and God the holy Ghost , where wee shall haue perfection of knowledge , absolute purity of will and affections , and fulnesse of ioye for euermore . Psalme 16. vers . 11. Secondly , wee shall with all the Saints and Angells , behold and haue communion with Christ in glory , world without end . Lastly , death putteth vs into actuall and perfect possession of all the good things that Christ hath purchased for vs , which should we●… and withdrawe vs from the loue and liking of this vaine world , and inflame vs with an earnest desire of enioying the heauenly Canaan so long agoe purchased and prouided for vs. Section . 2. Q How can death make the faithfull and the Godly perfectly blessed , séeing that their dead corps lie and rot in their loathsome graue ? An. It may very well be , for first he that hath redéemed both body & soule , and giuen vs two excellent sacraments namely baptisme and the Lords supper to signifie and seale the same , hath by his death embaulmed , yea buried our death . Secondly it being mistically spiritually and vnseparably vnited vnto Christ the fountaine of life , and so remayning in the couenant of grace and fauour of God , frée from all sinne and paine cannot be but in part blessed and in a sort partaker of life . Lastly , it resteth swéetly in the earth as in a bedde of downe vntill the last iudgement , in a blessed expectation of the generall and glorious resurrection . Que. Shall the body then certainely arise againe ? An. It shall vndoubtedly be raised vp againe at the last day . For first the sacred scriptures , the almighty power and promise of God , and the effects of Christs death doe sufficiently proue it . 1. Cor. 15. ve . 13. & 14. Secondly the bodies of the saints raised vp in the time of the old and newe Testament , explane the same . Thirdly , Gods mercy cannot perfectly appeare in the glorious resurrection of the Godly , nor his iustice in the perfect punishment of the wicked vnlesse there be a resurrection both to glory , and confusion . Lastly the death of the righteous , is but a swéete sleepe , wherein they rest from the labours of this life , and out of which they shall in a moment , be raised at the sound of the last trumpet . Quest. The bodies of the reprobate , shall as well bée raised vp againe as the bodies of the elect , and how then can it bee any such singular benefite ? An. Yet notwithstanding it is a rare benefise , for the resurrection of the iust and vniust is distinguished the one from the other by the causes and endes . For the Godly arise by vertue of CHRIST their head and by vertue of his resurrection , but the bodies of the wicked by the power of Christ as their iudge onely , who shal arraigne and condemne them . Secondly , they differ in their endes ; the bodies of the Saintes arise in glorie to eternall glorie : but the bodies of the wicked shall rise in shame to eternall shame and confusion . Qu. If the Godly bee thus blessed as soone as they are dead , is it then lawfull to mourne for the dead ? Ans. It is lawfull , so that our mourning bee moderate and ioyned with hope , for wee haue many holy practises in the scriptures of this mourning . 1. Thes. 4. 14. I●…h . 11. Phi. 2. 27. Questi . What shall wee thinke of them that bewade the dead immoderately ? Ans. It is contrary to the hope of a blessed life and resurrection , and calle●… Gods wisdome and iust decrée into question . Qu. For what ends and in what considerations are wee to mourne for those that are dead in the Lord ? Ans. First , because our sinnes and vnthankefulnesse haue bereaued vs of their confortable fellowship . Secondly , we must here by bee more effectually stirred vppe to entreate the Lord to bée good vnto vs and to turne away from vs those euills that their vntimely deathes many times prognosticate . The eight Chapter . Touching the way whereby wee may attaine to blessednesse . Question . VVHere is the way to attaine true blessednesse to be found ? Answer Onely in the worde of GOD , that is the meane , seede , and instrument of eternall happinesse . Isay. 30. 21. Q. How many things are by Gods word required , that a man may die well ? Answ. Two things . First a preparation before death . Secondly a right behauior and disposition in death . Q What is the preparation against death ? Answer . It is the ac●…on of a repentant sinner , whereby hee prepareth himselfe for the Lord. Q. Is this duetie necessary ? Answ. Yes , for f●…t GOD so commandeth in many places of scripture . Mark. 13. 37. Luk. 12. v. 40. Secondly this present life is the onely time of getting the wedding garment , and of reconciling and preparing our selues for GOD and his kingdome . Titus 2. verse 11. 12. Luk. 13. ver . 25. Thirdly , we shall neuer ( lightly ) die the death of the righteous , vnlesse wée liue their life , and as death hath left vs so shall the last iudgement finde 〈◊〉 . Quest. May we not defer this duetie vnto death ? An. No in any wise , for the longer that wee delay our preparation the more vnfit and vnwilling shall we bee to performe it , for it is an hard thing for an olde man to enter into his mothers wombe , & consuetudo fit altera natura . Secondly , the time and manner o●… death is many times so suddaine and vncertaine , that we may bee so ouertaken , that wée shall haue neither time nor grace to repent and to prepare our selues . Lastly , late preparation is seldome true preparation , being rather enforced then voluntary , and rather in forme of words then sincerity of heart . Math. 7. verse 22. et 29. Qu. Of how many sortes is this preparation ? An. Two fold , generall and particullar . Qu. What is generall preparation ? A. It is that whereby a man , through the whole course of his life , prepareth himselfe to die . Ques . Is it not sufficent to prepare our selues when wee beginne to bee sicke ? Answ. No , for first ( as hath béene before shewed ) late repentance is seldome true repentance . Secondly , the time of sicknesse , both in regard of the sharpenesse of the disease , decay of memory , senses , vnderstanding , consultation of worldly goodes , and sathans subtill and malicious practises , is the most vnfit and vnseasonable time to beginne a preparation . Obiect . But the theife vpon the crosse repented at the eleuenth houre , and why may not wee doe so likewise ? Answ. There is a great difference betwéene him and those that purposely delay their repentance , for first hee was neuer so much as outwardly called by the ministery of the word . Secondly , the théeues conuersion was extraordinary , yea and miracu●…us , that Christ thereby might shew forth some effect of his God-head , but mirackles are altogether , and extraordinary courses ( for the most part ) ceased . Lastly that theife condemned himselfe , and his fellow , iustified Christ in the open sight of the world , and praied for saluation &c. but where shall wée finde such singular effects in them which post and put of their repentance ? Obiect But it is in our power and will to repent when we will ? Answ. No , repentance is the onely guift of God , and from himd alone proceedeth bath the will and the deed . Phil. 2. 12. Secondly , many late repenters and ●…ack-graces shall séeke to enter into heauen , and shall not bée able because their heartes are become insensible , and the time of grace is past . And thus much of the matter of preparation . The ninth Chapter . Of the manner of preparation . Question . IN the manner of preparation how many duties are required ? An. Fiue speciall duties . Q. Which are they ? An. I. the meditation of death . II. the les●…ing and abating of the sting and power of death . III. The beginning of eternal life here in this world ▪ IIII. The enuiring of our selues to die dayly . Lastly the manner how these seuerall duties are to bee performed . Quest. Is the meditation of death necessary ? Answer . Yes truely , for a Christian mans life is , and should bée nothing but a meditation of death , therefore wée must looke for it alwaies and in euery place , and herewith accordeth that excellent saying of Seneca incertum est , quo loco te mors expectat : ●…u vero eam in omni loco expecta . That is , it is a matter vnreuealed in what place death waiteth for thée , but waite thou for it in euery place . Q. What benefit , profit and comfort dooth the meditation of death yéeld vnto vs ? Ans. Manifold . For first it causeth vs to humble our selues vnder the mighty hand of God. Secondly , the feare and meditation of it , dooth remooue all securitie , and further our repentance , as wée may sée verified in the example of the Niniuites , it cutteth of delayes , and bringeth our promises and purposes into performances and practises . Thirdly , it maketh vs content with any condition of life , be it neuer so miserable , for if wée liue in affliction and aduersity we shall after death neuer be more subiect to it , and if wée liue in prosperity , wée rest not in it , because wée shall carry away nothing with vs. 1. Tim. 6. 7. Fourthly , it encourageth vs in Gods seruice , and in all well dooing , for as much as wee knowne , that our labour is not in vaine , in the Lord , and that in seruing of God , there is great reward . Lastly , it ●…oth sequester and withdrawe our delights and desires from earthly and perishable things , and canseth vs earnestly to desire and séeke for euerlasting life . Q Of what things must we meditate ? Ans. Of thrée things . First we must ●…hinke and consider of the cause of death , namely our sinnes . Secondly , we must meditate of the remedie of it , viz. the cursed and bitter death of Christ. Thirdly we must thinke of euery day and night , as if it were the very day and night of our death . Q. What must we do that we may be the better enabled to perform this duty ? A. We must not vainly dreame of long life , and so 〈◊〉 our selues , but mourne against this corruption of our nature . Secondly , we must pray vnto God that he would giue vs grace and knowledge , whereby we may be ●…nabled to resolue our selues of death at hand . The tenth Chapter . Question . VVHerein dooth the sting and power of death lye and consist ? Answ. In sinne , for that is the sting thereof . 1 Cor. 15. 56. Q. How shall we know this ? Ans. By the lawe which is a glasse wherein we may sée our sinnes and the effects and punishment of them , for hereby commeth the knowledge of sinne . Q. How shall we depriue sinne of his strength and sting ? A. By beléeuing and relying vpon Christ , who hath by death destroyed him that had the power of death , that is the Deuill , 1. Cor. 15. 25 , & 26. Q. What distinct and particular duties and fruites of faith are we to performe and shew forth , that we may remooue our sinnes , and take out the sting of the serpent death , that it may ●…euer hurt vs ? A. We must first , ( for the time past and present ) confesse our sinnes , humble our selues for them , and crie earnestly vnto heauen for pardon . Secondly , we must for the time to come , with a resolute minde , beware of euery knowne sinne , and in all things to reforme and conforme our selues according to Gods word . For euery sinne vnrepented of , is a sting to wound our soules vnto destruction . Luk. 13. verse 3. and 4. Lastly if we would liue for euer , wée must dye here , and that da●…ly , for he seldome or neuer dyeth well , who liueth euill , Et qualis vita , finis ita , like life , like end . The xi , Chapter . Of entring into the first degree of eternall life . Question . HOw shall a man in this world enter into the first degrée of life euerlasting ? A. When a man by the testimonie of a sanctifyed conscience , and by experience can say that Christ liueth in him . Quest. When doth Christ liue in a man. A. When hée doth by his holy spirit , direct , guide , and gouerne his thoughts , will and affections . Q. How shall a man discerne this ? A. When hée dooth frame and confirme all the powers and abilities of his soule and body , according to the rule of Gods word . For the spirit and the word neuer ●…arre , but the holy spirit breatheth in it , and worketh by it . Acts. 10. vers . 44. and 45. Qu●… . In how many things dooth this first degrée of eternall life consist ? A. It consisteth in thrée 〈◊〉 or graces of God. First , in the 〈◊〉 and sauing knowledge of God the Father , God the Sonne , and God the holy Ghost . Secondly , in the swéete peace of conscience , which flowing from the death of Christ , is life and peace , for this is the way to , and the beginning of euerlasting happinesse . Thir●…ly , in the gouernment of the spirit , when we assent vnto the directions of it , and in acte approoue and obey them . Q. But what néede all this paine and trouble : Is it not enough when a man is dying , to say , Lord haue mercy vpon mee ? Ans. No , for first , Not euery one that saith , Lord , Lord , shall enter into heauen but hee that doth the will of God. Secondly he that prorogeth and putteth of his repentance vnto death , is ( for the most part ) so be-sotted with the custome of sinne , and with-all so forsaken of God , that he ( as experience teacheth ) can vtter no good word . The xii . Chapter . Of accustoming and enuring a mans selfe to dye well . Question . HOw shall a man bring him-selfe in fashion , and accustome himselfe to dye well ? Answ. By the performance of thrée things . First seeing that Gods corrections and chastisements are the instruments and fore-runners of death , hee must humble himselfe vnder them . Secondly , he must begin to mortifie little sinnes , that so he may mortifie the greater afterwards . Thirdly , hee must not let goe the fruite of the least crosse , but learne to beare and endure smaller crosses and afflictions , that he may be the better enabled to vnder-goe the torments of death it selfe . The xiii . Chapter . Of the speedinesse and carefulnesse of Preparation . Question . VVHen and how must a man prepare him-selfe ? A. With all expedition and vtmost diligence . Qu. Wherein must this expedition and diligence chiefely appeare ? An. In dooing all possible seruice to Church and common-wealth . Psal. 122. vers . 8. and 9. Q. Why must he take this course ? A. Otherwise , d●…th , ( for it giueth no man warning ) will ouer-take him , and hée will wish that hée had done it , when it is too late . And thus much of generall preparation . The xiiii . Chapter . Of Particular preparation . Question . OF how many sorts is particular preparation ? A. It is two-fold , either false and vnperfect , as is that which the Synagoge of Rome prescribeth , or true and perfect , as is that which all Protestant Churches teach and practise . Q. Wherein doth the false and vnperfect preparation of the Church of Rome consist , A. In thrée things . Q. What are those thrée things or members ? A. First auricular or eare-confession made to a Priest. Secondly , the receiuing of the Eucharist or hoast . Thirdly , extreame vnction , or anointing with oyle . Q Is not auricular confession , or the secret enumeration of all a mans particular sinnes , necessary ? Ans. No ; certainly . Q. Why is it not necessary ? A. First , because the word of God requireth no such matter . Secondly no man can possibly sound euery corner of his heart , and finde out all his sinnes . Ierem. 10. 23. Thirdly , there was no such practise neither in the Apostles times , nor in the primitiue Church for the space of fiue hundred yeares . Forthly , Dauid , and the prodigall or lost Child had their sinnes forgiuen them vpon a generall confession . 1. Sam. 12. ver . 12. Luk. 15. ver . 18. 19. Lastly , God hath not made men absolute iudges of reconciliation , but hath onely giuen them the ministerie of reconciliation . Ques . Wherein doth this ministerie of reconciliation consist ? Ans. When the ministers of Gods word doe in the name of the Lord according to his word , preach , declare and pronounce a mans sinnes to be forgiuen or not forgiuen . The second Section . Que. Is it necessary for the sicke to receiue the Eucharist or the Lords Supper ? Answ. There is no such ( extreame ) necessity , for first not the want but the continuall contempt of the Sacrament formerly in faith receiued , doth extend it selfe to the whole course of a mans life . Lastly , the Lorde supper is an Ecclesiasticall or publike action and therefore according to Christ his institution , is to be administred and receiued in the greatest concourse and assembly of the Church . Obiect . As the paschall Lambe was eaten , so may the Lords Supper be eaten , but the paschall Lambe was eaten priuatly in particular houses , therefore may the Lords Supper ●…ee likewise eaten in the same forme . Ans. I answer to the first proposition that the argument is not good and the consequence followeth not . For first they Iewes then could not obtaine leaue nor be permitted to assemble them-selues togeither , as wee doe and may Gods name be blessed for it . Secondly I answer to the seco●… proposition , that the Pascall Lambe though it was eaten in particular houses , yet it was by Gods commandement , and eaten at one and the same time in all places : which is all one as if the action had beene publike . The 3 Section . Q. Is extreame vnction and especially the anointing of the instruments of the senses in spirituall respects now necessary for the sicke ? Ans. No truely , for it concerneth not vs at all ; the miracle is ceased long since , and then what vse of the ceremony . Obie . But in Saint Iames daies they anointed the sick with oile , and why may they not doe so now ? Ans. First , because ( as I formerly noted ) all miracles are ceased , but that anointing was miraculous . Secondly , the sicke the●… anointed with oile by vertue of Gods promises , recouered out of their sicknes , but those whome the Papistes anoint , commonly die and so neuer recouer . Lasty , the ancient anointing was appointed and vsed for the recouery of bodily health , but the Papists abuse and preuent it to false endes , namely to obtaine forgiuenesse of sinnes , and to procure strength and comfort against all the temptations of death ; and to obtaine saluation it selfe . And of the false preparation hetherto . The fifteenth Chapter . Of the seuerall duties and branches of particular preparation . Question . IN what and in how many things doth particular preparation consist ? Ans. According to their thréefold obiect they are thus distinguished , they concerne either God him-selfe , or our owne person , or our neighbour . Q. When we are sicke what duty are we to performe towards God ? Ans. We must dayly seeke to be reconciled to God in Christ , other-wise all other duties are of small or nons effect . Quest. How must this reconciliation be sought and obtained ? Ans. By renewing our former faith and repentance , and by repayring the de●…s of it . Quest. What mouing cause haue we to 〈◊〉 vs vp to performe this duty ? An. Because ordinarily , and for the most part , sickenesses and diseases are sent of God in his iustice for the punishment and chasti●…ment of sinne . Lam , 3. 39. Math. 9. 2. Ioh. 5. 74. Quest. In renewing our faith and repentance what particular duties must we performe ? An. Three especially , first wee must make a new examination of our hearts and liues . Lam. 3. 40. Psa. 119. 11 , Secondly when God sendeth new corrections wee must make new confessions of our particular sinnes . Psa. 32. 10. Thirdly we must make new and earnest prayers to God for pardon of sinne , and for reconciliation with GOD in Christ. Psa. 6. 4. 5 , 2. Chr. 34 , 12 , 13. Que. What vse is to bee made hereof ? Ans. First , hereby are iusily taxed and checked those that spend the whole space of their life in the Church , and that many yeares , and at lenght when their best and most daies are spent , begin to enquire what faith and repentance should be , and how their soules should be sau●… , as though it were so easie a matter to know and obtaine it . Secondly we must in sicknesse especially practise and put in vre these duties of examination , confession , prayer and of renewing our faith and repentance ; other-wise , qui minus est hodi●… eras minus aptus erit . Que. But what if the sicke person , is not able of him-selfe to renue his faith and repentance ? Ans. He must séeke for helpe and direction of his fellow members , who must like them that bare the man sicke of the palsie to Christ helpe and assist him by their counsaile , aduice and prayers . Que. What are the particul●…●…uties that are herein to be performed ? Ans. They bee of two sorts according to their obiects , for they concerne either the sicke them-selues , or their help●…rs . Q. What is the duty that concerneth ●…e si●…ke man ? Ans. To send for helpers , namely the elders and ancients of the Church , who in Saint Iames time and after-wards were endewed with the gifts of healing and of miracles . Q. Doth not this duty of comforting the sicke be long to the minister onely ? Obi. If a man sicke of the plague or p●…stilence send for his pastor , is he bound in conscience to go to him in his owne person . Ans. No except it may so be ordered that the Minister bee in no danger of infection . Secondly , the Pastor or Minister may and must not for the comfort of one particular person ●…ndanger his owne life , and so bercaue the whole congregation of their guide and teacher ; more regard is to be had of the good of the whole then of one par●… of it . Thirdly , as the leprous person by reason of the contagion of the disease might not be resorted vnto , so it fareth with him that is visited with the plague . Fourthly if the pastor and preache●… should in person visite euery man thus visited , he must separate himselfe from his owne family and neglect them , and his people and congregation would shun his company . Lastly , the visited persons friendes and kinsfolke , are to supply this dutie . Obiect . But Isaias visited Ezechias who was thought verily to haue the pestilence . ergo ministers must now do the like ? Answ. The argument followeth no●… For first Isaias had an expresse commandement from God so to do , and therefore could not be infected . Secondly , hee might for ought any man can obiect to the contrary , stand aloofe off in some conuenient place . Obiect . But the plague commeth now by Gods immediate hand , as it did in Dauids time , and therefore a man may bee as secure with infected persons and infected places , as any where else . An. The plague in these dayes ( as experience verifieth ) commeth not immediatly by the immediate striking of Gods elect Angell , as in Dauids daies . For then no man might auoid the infected , and the reason is , they that are hundred of myles off from any place of infection might be as soone tainted as any other , which to affirme is most absurd and crosseth all experience . Secondly , none is now infected but he that is in company with the infected , or receiueth their clothes , or some thing about them . Lastly , albéeit the pestilence infecteth not euery man that is outwardly in dangers , yet this proueth not that it is not in it owne nature contagious , but that all persons were not capable of it , and that God in his mercy preserueth some from infect●… , whom it pleaseth him , as is to bee séene in all other infectious places whatsoeuer . Ques . But why are the elders who are no Pastors and Ministers of the Word , to visite the sicke ? An. First , because they are fitted herevnto , beeing indued with the gift of knowledge and prayer . Secondly , it is a dutie of charity , and therefore not proper to any one man. Thirdly , and principally , that they may hereby ease the Pastors or Ministers heauy and difficult burden and charge . Q What vse is to bée made héereof ? An. It condemneth the silence and ignorance of most friendes and neighbours , who either speake neuer a word , or to small or no purpose , beeing not able to instruct and comfort him , and yet they promise to pray for him , when GOD knoweth they cannot pray for themselues . Ques . When must the sicke send for the Elders to instruct and pray for him ? Ans. In the first place , before any physicke , medicine , or restoratiue For where the diuine leaueth , there must the physitian begin . Qu. What vse is to be made of this point ? Answ. It reprooueth their madnesse and folly , who neuer send for the Minister vntill he be halfe dead , or lieth gasping as though the presence of the minister before that time were not necessarie , or as though Ministers could worke mirackles . The second section . Qu. What is the second duetie of the sicke ? Ans. To confesse his sinnes , those especially which disquiet and trouble the conscience , either to the Minister , or to any other Christian brother that is both able and willing to informe and comfort the sicke . Iames 5. ver . 16. Qu. Is this duety simply necessary to saluation ? Answ. No , but only conueniently profitable . Que. What is the duty of the helpers ? Answ. To pray ouer him , that is with him and for him , and in their prayers , to commend his whole person and state to God. 2. Kings , Act. 32. Act. 20. 4. Q. Why must the visiters thus pray for the sicke ? A. The better hereby to stirre vp their affection in prayer , and to declare their charity and compassion to the sicke person . Q. What if those that visite the sicke person find him impatient and full of griefe and wrath , what must they then doe ? A. They must beare with humaine infirmities , for being them-selues quiet with God , they must learne to bee quiet with men . Secondly they must shew vnto them how all things fall out by Gods prouidence , and exhort him to wait vpon God by faith , vntill he either take away or diminish the paine , or at least a●…e to his strength and patience . Qu. What other duty besides the seeking of reconciliation , oweth the sicke to God ? An. He must praise God for his former mercies , and declare this thankefulnesse ▪ euen for crosses and corrections , for the Lord according to the proportion of our thankefulnesse will shew mercy vpon vs , more or lesse . And thus much of the duties which the sick person oweth vnto God. The xvi . Chapter . Question . VVHat are those duties that a man is to performe to him selfe or his owne person ? An. They are two-fold , for they belong , either to the soule or to the body . Qu. What is the duty which he oweth to his owne soule ? An. Hee must arme and strengthen him-selfe agninst the feare of Satans assaults , against the immoderate feare of death , and against the Terrour of the last iudgement . Qu. How is a man to be armed and strengthned against Satans assaults ? Ans. By considering and beléeuing that Christ hath ouercome and bound for vs the strong man Satan , that had the power ouer death . Qu. What is the second duty that he oweth to his soule ? Ans. To arme himselfe against the immoderate feare of death . Qu. Is it not good then that men should in some moderat sort feare death ? Ans. Yes , for it putteth vs in mind of the greeuousnesse of our sinnes , and what wee deserue if God should deale strictly with vs. Secondly , it holdeth men backe in their extremities from laying violent hands on themselues ; for they that are thus desperately minded do not so much as once thinke of Hell and the torments of it . Ques . Séeing the feare of death is thus profitable , why must the sicke bée armed against the feare of it ? An. Because death approaching , naturall feare doth most of all shew forth it selfe , astonish the sicke mans senses , and causeth despaire . Qu. What are the meanes to comfort him against the feare of death . An. They are of two sorts namely practises and meditations . Q. What are the practises ? A. They are two . First the sicke parties must not so much feare death , as cast their eyes vpon euerlasting life . Secondly , they must consider death not in the bright coullor of the lawe , for then our weake eyes cannot endure to behold it , for then it is a cruell sergeant armed with the anger and curse of God ; nor in it selfe , for then it is ( to men vnregenerate ) the very entrance into hell , yea hell mouth it selfe . But we must take from it the fearefull maske and visard of the law , and behold it as it is set forth in the mixt and tempered coullor of the Gospell , and as it is changed by Christ his death , who hath not onely deaded it by his owne death , but also quickned it , so that it is to the beléeuers bodie a temporary , and a swéete sléepe , and to their soules , the gate of saluatiō , wherby they enter into y e possession of life euerlasting . Q. Why must not a Christian man vnmeasurably feare death ? A. First , because it is to the godly the end of all euils , all sinne , errour and misery . Secondly , because after death he passeth presently to a better state . Thirdly , because he hath immediate fellowship and communion with the holy Trinity , with the elect Angels and the glorified Saints . And thus much of practises . The 2 Section . Qu. What are the Meditations which serue for this purpose . An. They are principally foure , which are the foundation of all the rest . Qu. What is the first meditation ? A. That euery mans death ( as hath bi●… before prooued ) procured by his own sins , is fore-séene and appointed in Gods eternall decrée together with all the circumstances thereof . Psal. 139. 15. 16. Q. What benefit will hereby redound vnto vs ? Ans. It will arme vs against all feare , distrust and impatiency in the howre of death . Psa. 39. 10. Gen. 42. Q What is the second meditation ? A. The consideration and contemplation of the in●…stimable glory laid vp for vs , and of the eternall and vnspeakable blessednesse prouided for vs. Q. What profit shall we receiue hereby ? Answ. It doth withdraw vs from the resting in this temporall & miserable life and lifteth vp our mindes and affections vnto God , yea and maketh vs with Iob , Moyses and others , cherefully and willingly to endure afflictions . Q. What is the third meditation ? Answ. The spirituall and vnseparable coniunction and fellowship , which the beléeuers both in their soules and bodies in life and death haue with Christ. For , for their bodies and soules are in the fauour and couenant of God , and they both shall be re-united together in the last day , & be both eternally glorified . Que. What is the fourth meditation ? Ans. The speciall promise of Gods presence and assistance in death and in all other distresses , for we haue Christ our companion in affliction . 1. Pete . 4. 13. Qu. What vse are we to make hereof . Ans. Wee must liue by faith and not by sense , beléeuing the things ( promised ) which we sée not , and hoping for things that séeme desperate . Que. How , or how many waies doth God manifest his presence in sickenesse ? Ans. Thrée manner of waies ; first by , lessning and moderating the paines of sickenes and death , and by giuing them strength and patience . Secondly by refreshing and comforting the spirit after a wonderfull manner . Thirdly , by the gard and ministery of the good Angells which defend the Godly against the Diuell and his Angells . Psa. 34. for they are present with and attend vpon Gods seruants in their sickenes , and are ready to carry the●r soules into heauen . The 3 Section . Quest. How are the sicke to be armed and strengthned against the strictnesse and terrour of the last iudgement , where in the diuell , the law and our owne conscience shall accuse vs of infinite faults ? Ans. First wee must acknowledge our sinnes , for that is the way of iustification Ioh. 1. 9. Psa. 32. 5. In matters of felony as we say , confesse and be hanged , but in matter of diuinity , confesse and be saued . Secondly wee must flie and appeale to Iesus Christ and content our selues with his righteousnesse onely , and then hee absoluing vs who shall condemne vs and he making intercession for vs , who can preuaile against vs. Rom. 8. verse . 34. And thus much of the duty that the sicke man is to performe in respe●… of his soule . The xvii . Chapter . Of Physicke , and preseruation of bodily health . Question . WHat is the duty that the sicke are to performe to their bodies ? Ans. They ought to be carefull to preserue health and life vntill God take it wholy away . Que. Then it is lawfull for any man to kill himselfe ? Ans. No , for wee must in no wise depart out of our standing vntill God out heauenly generall command vs. Secondly euery man is bound to cherish and nourish his owne body and therefore he must not destroy it . Thirdly all murder is forbiden and interdicted , and therfore much more the killing of a mans selfe . Fourthly if a man kill him-selfe hee doth not escape misery but runne into it . Fiftly if it be a wickednesse to kill another man for to ease him of present paiae , then it is a more horrible wickednes to kill himselfe . Lastly the killing of a mans selfe is commonly and generally noted for a marke of a reprobate and faithlesse man. Que. Why must we preserue life and health ? A. For two reasons , first that we may haue time and place to prepare out selues for eternall life . Quest. Then long life is good ? Answ. It is a great blessing , for herein men haue time to repent , whereas after death there is no time and place for repentance and reconciliation . Quest. What is the second reason ? Answ. That wee may referre and reserue the whole disposition of our liues to GOD , for whose glorie we ought as well to line as to die . Q. In preseruation of life what things are to be considered ? Ans. The meanes , and the right vse of them . Que. What are the meanes ? Ans. Good and holesome Physicke , for it to an ordinance of God , and whereof we haue sufficient warrant and practise in holy Scripture , and therfore we must estéeme and vse it , as a blessing of God. Isai. 1. 6 , 7. Obie . But Phisicke cannot change Gods eternal decrée , or saue vs from his anger , why then should it be vsed ? An. Because the ●…nd and the meanes are not to be diuided , for God hath ordained the one as well as the other . Wherefore as in war , f●…ine , pestilence , which are Gods roddes and chasticements , we may lawfully vse the meanes to lessen or auert them , so wée may and must in Physicke , but wée must commit the issue and euent to GOD alone . Quest. Whome must wée entertaine for Physitions A. Not Sorcerers , Wisards , Enchanters , or any that vse and practise any superstitious meanes , for this is the ready and néerest way both to temporall & eternall misery , but onely men appointed for their sincerity of religiō , learning conscience and experience . Ob. But by charmes , inchantments , and the s●…ell of Wisards ; many recouer out of their sickenesse , therefore we may lawfully vse them . Answ. The consequent is not good , namely the effect is good , Ergo the meanes are good , for Satan is very expert in Physicke , and God many times , partly for the triall of his seruants and partly the more to harden and blind the wicked , permitteth c●…res to be done by the ministerie of Satan . 2. The. 〈◊〉 . 10. And thus much of the meanes of health . The second section . Of the manner of vsing the meanes . Que. In what things doth the right vse of meanes consist ? Ans , In thrée . Quest. What are those thrée meanes ? Ans. First , the body is not onely to bee prepared by Physicke , but the soule also by true humiliation , prayer , and repentance . Q. Why must the soule be thus prepared ? Ans. Because sickenesse ) otherwise curable ) is by reason of the impenitency of the sick , many times , made vncurable . Q. What is the second meanes ? Ans. Wee must be assured by Gods word , that the Phisicke prescribed is lawfull , and we must not depend vpon the Phisition ( as some doe ) but by praier craue Gods blessing . Q. What is the third meanes ? An. The right and perculiar end of Physicke , which is to continue mans life vnto his naturall period , namely vntill the radicall heat and moisture be wholy consumed . Qu. What is the Phisitians duty ? An. First he must in the absence of Ministers exhort the sicke to prayer and repentance . Secondly , when he perceiueth maninifest signes of death in the sicke , admonish the sicke of death , that casting of all confidence in outward helpes hee may wholy rely vpon Gods mercy . And thus much of the duties which the sicke man oweth to him-selfe . The xviii . Chapter . Of the duty that the sicke person is to performe to his neighbour . Question . VVHat duty doth the sick man owe to his neighbour ? An. Hee must fréely forgiue all that haue offended him , and desire forgiuenesse of all , for if hee doe not so , hee cannot dye in peace of conscience . Q. What if the person offended cannot be met withall , or wil not be reconciled ? A. In this case the very desire of reconciliation , is accepted with God , as if it were reconciliation it selfe . 2. Cor. 8. vers . 12. Q. Is there no other duty that the sick is to performe to his neighbour ? An. Yes , and that he is to performe , is he is a Magistrate , a Minister , or the Maister of a family . Qu. What is the duty of these three sorts in general ? Ans. They must do their vtmost endeauor , that ( what in them lieth ) the people committed to their charge , may be left in a good condition , and state after death . Q. What must the Magistrate be carefull of before he dies ? A. he must by the procuring , defence , & execution of true religiō , virtue , ●…l iustice & outward concord , prouide for the godly and happy estate of town , citty & common wealth . Deu. 31. 23. 1 king . 2. 23. Qu. What is the Ministers duty ? A. he must after the Apostles example , be careful , & labor ( what in him lyeth ) to prouide & take order for the good estate of y e church , wherof he is made ouerséer . Qu. What good will come here of ? An. By this meanes , Sh●…ismes errors , heresies , and other inconueniences will be preuented . Qu. What is the maister of the family his duty ? Ans. Hee must set his family in order before his death . Qu. What must hee doe that good order may bee preserued and obserued in his family after his death ? A. Two things . First he must dispose of lands , liuings & goods . Secondly , he must commaund those that be vnder his charge to beléeue & obey sound doctrine . Qu. What must he doe that hee may rightly dispose of all his goods . An He must ( following the examples of holy men in scripture ) make his wil & Testament , if it be not already made . Qu. Is not the making of a will a thing indifferent ? An. No , but a matter of great waight , for hereby much hatred , contention and suites in law are cut off . Qu. What rules are to be obserued in making of a will ? An. First , it must be made according to the order of nature , the written word of God , and the politique lawes and statutes of his country , Secondly his vniust gotten goods are to be restored to the iust owners if they be knowne . Qu. UUhat if they be vnknowne ? An. Thē they must be restored to their Executors , Assignes , kinsfolks , friends , and if none of these can be knowne , then in way of ciuill satisfaction , they are to be restored to the church or poore people . Que. What is the second rule to be obserued in making of a will ? Ans. A man must bequeath the chiefest and greatest part of his goodnesse to his sonnes , daughters and kinsfolk . 1. Tim 5. 8. An. Who must haue the greatest portion ? An. His eldest sonne or his heyre . Qu. Why so ? An. First , that he may preserue the stocke and family . Secondly , that hee may performe some speciall seruice to the church or common wealth . Qu. Must the younger brother bee neglected ? An. No , but they must bee in some equall proportion prouided for ; otherwise many times for want of maintenance they fall to be théeues , or take very ill wayes . Qu. What is the last rule ? Ans. The Testament is of no force vntill the Testator be dead . Qu. What is the second duty of the maister of a family ? An. Hee must ( as I before noted ) commaund his people that they learne , beléeue and practise the doctrine of saluation conteyned in the writings of the Prophets and Apostles . 1. King. v. 2. 3. and 4. Quest. What fruit and comfort shall the sicke receiue , who rightly performe these duties ? An. God will honour them as well in life as death , and make the memory of them pretious after death . Psalm . 112. ver . 6. And of the twofold preparation before death hetherto . The xix Chapter . Of the second maine proposition , to witt the right disposition of a man in death . Qu. What is the right disposition of a man in death ? An. A religious and an holy behauiour of a mans selfe , specially towards God. Qu. What are the parts of it ? An. Thrée especially : First , to dye in faith . Secondly , to dye in obedience . Thirdly , ●…o resigne our soules into the hands of God. Qu. What is it to dye in faith ? An. When a man being ready to die , doth wholly depend vpon Gods fauour and mercy in Christ , as it is reuealed in how Scripture . Qu. UUhy must this duty bee now performed ? An. Because all other helps and comforts fayling , it is the very time to practise faith . Qu. How is faith to be expressed ? An. By pra●…er and thankes giuing . Iob. 2. 9. Hebr. 11. 22. Iames. 5. v. 15. Qu. What if sense , vnderstanding and vtterance be wanting ? An. Praier consisteth rather & more in the affection of the hart , then in the voice which is onely the outward instrument and messenger of the heart , and God most of all looketh vnto the heart . Secondly , the very sighs and gron●…s of a repentant sinner , are prayers , as much accepted with God , as if they had béene vttered by the voyce . Exod. 14. verse , 15. Qu. How is faith else to be expressed ? Ans. By the last wordes , which commonly in the true seruants of God , are excellent and full of comfort , as many examples out of Scripture , and the experience of all ages prooueth . Qu. To what principal and ordinary heads may all that the godly speake in death be referred ? An. To omit extraordinary gifts and reuelations many hundred yeares ago ceased : They either wonderfully recount Gods benef●…s in their life past , or do greatly reioyce in that they are shortly to be translated into a better condition , or do discourse of the vanities of the world , the comforts of death , and the beginning of euerlasting life , and the presence and assistance of the holy Ghost , or in a word , they all desire , wait , and pray for eternall li●… . Ques . What if GODS children in their sicknes vtter no such Apothegmes or heauenly spéeches , but rather speake foolish and vnsauory spéeches ? An. It may be that the nature of the disease is violent , and therefore accompanyed with fren●…es , and vnséemely gestures , and then no diuine matter is to bee expected from them , but al are to be constru●…d charitably & in good part . Qu. Why so ? An. Because wée also are subiect to the like extremities . Qu. How must wee then iudge of them ? . An. Rather by the godly course of their life past then by their death . And thus much of the first du●…y which is to dye in faith . The 2. Section . Qu. What i●…●…he second duty in the right disposition to dye well ? An. To dye in obedience ? Que. Why must wee dye in obedience ? An. Because otherwise our death cannot be pleasing & acceptable vnto God. Ques . What reason moueth you to say so ? An. Because they that doe not die in obedience , séeme like slaues to come vnto God , rather of feare and compulsion , as though the Lord were come to torment vs before the time , then of loue and duty like sons and childen , Hence it is that by reason of their impatiency , they wish that they neuer had béene borne , resting more in these outward deceitfull and ●…ransitory thinges then in the life to come . Ques . What is it to die in obedience ? Ans. When a ●…an ●…s willing at Gods command to leaue ●…he world without murmuring or discontentment . Ph. 1. 23 And therefore we are to make a conscience of this duty as well as of any other . Qu What ought to make vs willing to die ? An. Because the Godly are respected of GOD in their death , and their death is pretious in his sight . The third Section . Ques . What is the third duty ? Answ. To commend our soules into GODS handes as vnto a faithfull creator . Que. Is it not an easie matter to performe these thrée duties ? Ans. No verily , for ordinarily these duties cannot be performed in death , vnlesse much preparation hath gon before in our life , for otherwise we shall come vnto Christ our indge no otherwise then a malefactor to the executioner . Secondly , for a man to be resolued that both God can and will saue his soule , procéedeth onely from the holy Ghost and is no easie matter to be perswaded of . Quest. What is the end of those men that die in faith , obedience , and that commend their soules into GODS hands . Ans. Their end is most blessed , for death is to them a swéet sléepe onely , and it is no enemy but a friend to soule and body , it accomplisheth our mortification , it fully endeth the battaile betwéene the flesh and the spirit , & it is the ladder of heauen & the gate of Paradice . The 4 Section . Obie . But I shall leaue my wife a poore widdow and succorlesse , how then can I die in faith , and obedience ? Ans. God will prouide for the widdowes that feare him . Secondly Christ will neuer forsake them . Thirdly they shall shortly méete together in heauen . Lastly as a man for his wiues sake willingly left and departed from his parents , so they must without griefe , or discontentment goe vnto God , that is more to be beloued then all creatures whatsoeuer . Quest. But my poore children shal be left to the wide world , destitute and vnprouided for . A. First God , according to his couenant is the God as well of the children , as he was of the parents and therefore he will alike prouide for them . Secondly , if they séeke the kingdome of God first and make the Lord their sheapheard they shall want no good things and they shal be fed in the time of famine . Psa. 34. Qu. What vse is to be made of this last point . Ans. First let the parents commend their children vnto the prouidence and protection of Almighty God. Secondly , the children , if onely they feare and serue GOD , must not doubt hereof . Obi. Oh , but I must forgoe all the honors , pleasures and profites of this life : how then can I with comfort performe the thrée aboue named duties ? Ans. First these things are but vaine deceitfull , temporary and they cannot make vs blessed . Secondly we are strangers and pilgrimes in this world , and therefore we must not set our hearts and affections vpon these things , but mind and meditate vpon heauenly and eternall thinge . Thirdly Christ his kingdome is not of this world , but is heauenly , and the goods ▪ wherewith he enricheth his are spirituall , Ergo we must not looke to haue our rest and heauen here . Fourthly they that dote and surfet vpon these earthly and out-ward things , are void of faith , hope and repentance , and so perish , and therefore it is better willingly to forgoe these things then to bee vndone by them . Lastly , we must looke for true and euerlasting honour the pretious and proper riches : sincere and neuer discontenting pleasure in the paradice of heauen onely , and bid auant to these earthly matters , when they hinder vs in the course of Godlinesse , and most destrously forsake them , when the Lord by death calleth vs to the kingdome of glory and the felicity thereof . Que. Ought a man to feare death ? Ans. He ought partly to feare it , and partly not to feare it . Questi . Why must a man feare death ? An. First because it is the destruction of nature , and a paineful correction . Ques . What vse is to be made hereof . Ans. We must feare sinne that is the cause thereof , and acknowledge Christ an enemy to it and offended with sinne . Que. What is the second reason why we must feare death . An. Because by the death of the Godly , the Church or common wealth suffereth losse and we are beréeued of the saffe and stay of our comfort . 2. Reg. 2. Qu. What if a man in death sée no way how to escape Satans temptation ? Ans , He must close his eyes , commit his cause to God , and put on the spirituall armour of faith , hope and the word of God. Que. What if a Godly man doubt , and his flesh tremble to enter into another life ? Ans. We must not yeeld to these temtations but resist them , and our spirit is to be commended into Gods hand and then Christ with all his Angells will come and bee our guide to eternall life . Secondly we must stoutly vndergo it and meditate vpon Christs sufferings , and the issue and end wil be happy deliuerance . Que. What if Satan contrarywise laboureth to expell all feare , to make a man careles , and laboureth to perswade him as he did maister Knoxe , to rest in an opinion of his owne merits , and so would puffe him vp with pride & arrogancy ? Ans. He must consider and confesse that his owne righteousnes is foule and deformed , he must resist and withstand that temptation , and attribute all the glory of his saluation to God alone . Que. In what and for what causes must we not feare death ? Ans. For fiue causes , first because we haue hence a cause and an occasion to shew our subiection & obedience to God. Secondly , because we are fréed from sin which is a principal part of our glorification . Thirdly , because the very body lying in the graue is refreshed against labours , and is deliuered from death and misery , and shall rise againe in glory . Fourthly , it conueieth & translateth the soule vnto eternall life , wher God is perfectly serued , & it hath blessed fellowship with Christ and all the Angells and Saints of heauen . Lastly , because by death GOD purgeth and disburdneth his Church of euil men . Qu. Séeing that death is the cause of so great good to the godly , may a man lawfully desire it ? An. Yes , so that it be not of impatiency or desperation . Secondly , Iob & many others haue desired death again & again , and are not therfore reproued . Qu. May a man simply desire death ? An. No truly , but a man must walke in his calling and standing , so long as it shall please God : For the godly had rather liue to sette forth Gods glory , thē for their owne temporall commodity . Qu. In what respects is death to bée desired ? An. So farre forth as it is a meane to frée and deliuer vs from the burden and contagion of sinne , and from the miseryes and troubles of this life . Secondly , as it is a meane and instrument to the manifest vision of God , and to the immediate fellowshippe of God and Christ. Lastly , our desire must bee moderate , and agréeable to Gods will and good pleasure . Quest. May a man contrariwise desire long life ? An. Yes , so the end and scope of his life be to doe acceptable seruice to God , and to further and maintaine Gods religion and glory , and labour to help and forward other mens faith , &c. Phil , 1. 24. 25. Quest. If the death of the godly bée so blessed , what shall wee thinke of the death of the wicked ? An. It is altogether accursed and fearefull . Que. Why so ? Ans. First because it is the dissolution of nature , and the wages of sinne . Secondly , for that by reason of Gods iustice pursuing the wicked in euery place , and because they haue no peace of conscience , death is to them the beginning of euerlasting damnation . For they féele no mitttigation of theyr gréefe in death , nor haue so much as the least hope and expectation of ease and deliuerance . Qu. What is the conclusion and sum of all that hath bin said An. Wee must striue and continually indeauour to liue and dye well and godly , that wée may bee blessed both in life and death : and that we when this earthly life and pilgrimage is ended , may liue and triumph for euer with our Lord Iesus in heaue●… : which the Lord in mercy graunt and effect Amen . A prayer to be vsed of a sick man. O Lord GOD great and fearefull , iust in thy iudgements , intollerable in thy displeasure , and yet bottomlesse in thy mercies , & kéeping couenant , and mercy to them that loue thée , and obey thy commandements . I poore wretched sinner that am but dust , earth , and ashes , vnworthy of the least of mercies , and most iustly deseruing all temporall and eternal iudgements , doe here present and prostrate my selfe before thy throane of grace . And I fréely confesse vnto thée that I am conceiued & borne in originall corruption , prone vnto al wickednes , vntoward & backward to any goodnes , ful of alimperfections , & that I haue by mine actuall transgressions ( which are many & mighty ) broken all thy holy lawes and Cōmandements , and that therefore amongst many other euils , this present sicknesse , ache , pain , and weakenesse is deseruedly come thée my purposes and vowes of obedience and thansgiuing : doe better and further seruice vnto thy Maiestie , and be the more prepared for thy Kingdome . But if it be thy will , decrée and pleasure , by this sicknesse , to finish my daies ; I then intreat thy good Maiestie to renue me in the inner man , as the outward man decayeth , and grant that as the bodie dyeth , so thy grace may liue and grow in me ; & open the eyes of my vnderstanding , that I may know what the hope is of my heauenly calling , and the riches of the glorious inheritance that thou haste laid vp in store for me , that by this meanes , I may dye in the true faith of Christ , in willing obedience to thy Maiesty , and in thy fauour and loue of my neighbour , and so when this life endeth , I may beginne a better , and dwell with thée : and with all the triumphant company of Saintes and Angels praise and magnifie thy name for euer . Blesse and inlarge thy Sion and thy Ierusalem ( euen ) after my death , build vp the wals of it , repaire the decaies of thy Church and confound Antichrist and the vpon me , yet notwithstanding , I herein acknowledge thy infinite goodnesse and compassion in Christ , that thou haste in slicted them vpon me not as plagues and curses ( as they are in their owne nature to the vnbeléeuing and vnrepentant ) but as fatherly corrections and chastisments & messengers of death and immortallitie , and meanes to prepare me for , and conuay mee to thy kingdome . For hereby thou ( my most deare Father ) intendest and workest mine amendment , makest triall of my faith , hope , patience , and thankefulnesse : preuentest sinne to come , and stirrest vp in me a desire and longing expectation of euerlasting rest & happines . UUherfore I most humbly beseech thée to pardon and remoue my sin the cause thereof , perfit my repentance for the same , increase my faith and hope , graunt me strength and patience , with comfort to indure this thy visitation , sanctifie it vnto me , and conuert it to my saluation in the end . Restore me ( if it be thy good pleasure ) in thy good time to my former and perfect health , that I may performe vnto Turke , and the rest of the obstinate enemies of it . Uouchsafe to bee a father vnto my wife , children and family , supply their wāts whether spiritual or boddily : plant thy feare in their hearts , and make them constant in all duties of holynes & righteousnes , that they may liue and die in thy fauor , and at length be made partakers of eternall ioy and glory . Giue ( O my heauenly father ) a blessed assent to these my petitions , and graunt me all other thinge which thy wisdome séeeth good for me , for thy sonne Iesus Christ his sake , mine onely Redéemer & Mediator : to whome with thy Maiesty , & God the holy Ghost , bée giuen al honour , praise , and glory now and for euermore Amen . A thansgiuing to be vsed of a sicke man if he recouer . I Yéeld render and ascribe vnto thée ( O Lord my God ) al honor praise , thanks , and glory , for all thine infinite , vnmeasurable , vndeserued mercies in Christ , whether they concern my body or soule , this life , or a better , and in particular for his present benefit of redéeming my soule from death , and my body from the graue , that I should yet liue the longer in the land of the liuing , to set forth thy glory , to do more good in my calling and standing , and the more perfectly to prepare my selfe for my latter end and for thy kingdome . O Lord my God , this is thy work , & it procéedeth only from thy grace and mercy , and not from any goodnes or merit of mine . But séeing thy might and mercy so meruailously appeareth in my recouery , and I of my self am more ready to forget thē remember , and to grow remisse & carelesse for the time to come , then to serue thée in godly feare and grow vp in grace & sanctification : I beséech thée to write the memory of this thy mercy in my heart w t the Diamond of thy spirit , graunt me grace y t denying mine own wit , wil & sence , I may follow y e direction of thine holy word , and : submit my selfe to the blessed gouernment of thy spirit . Make mee a willing and happy instrument of further good in my vocation and trade of life , and grant ( déere father ) that , as I growe in yeares , so I may grow and increase in grace and obedience , that I may liue in thy feare and fauour ; and die in peace , and then see thy glorious face , and inioy the immediate and most blessed fellowship of Christ my sweet Sauiour , and of all thy Saints and Angels , for euermore . Uouchsafe me ( louing and gratious father ) these mercies and al other things néedfull for me , for the merits , obedience and mediation of thy beloued Sonne , Iesus Christ , to whom with thée and the holy Ghost , thrée persons & one al sufficient God , bee praise in the Church , throughout all generations for euer . Amen . Notes, typically marginal, from the original text Notes for div A20806-e1650 Amos. 3. 6. Ioh. 5. 14. 2. Sam. 12. Psal. 16. 7. Iob. 13. 26 Lam 3 41. Psal. 30. v. 6. Deut. 8. 2. & 13. 3. Cant. 5. 5. 6 Hos. 5. 15. Rom. 8. ●…say . 8. 20. 〈◊〉 . 33. 15 Act. 4. 12 Isay 43. ve . 25. Ier. 31. 34 〈◊〉 . Sam. 12 , 12. 13. Psal. 51 , ve . 3 , and 4. Dan. 9 , 6 Luk. 18 , 13 Iob. 19. 25 1 Ioh. 1. 〈◊〉 . Psal. 119. 59 Iam. 1. 23. Isay. 8. 20 Rom. 3 , ver . 23. Gen. 6 , 〈◊〉 . 5 Eph. 2 , 3 Iob. 33. ve . 16. 17 , 18. 2 Chr. 21 , 17. Rom. 8. ve●… . 20 , & 22. Iere. 5. v. 3. Lam. 3. ver . 22. Psal. 130. 6. Rom. 5. ve . 20. 〈◊〉 . 〈◊〉 . v. 18 Gen. 7. 〈◊〉 . &c. Gen. 8. v. 1 Simile . ●…sal . 30. v. 7. 8. & 9 , 1. Ioh. 〈◊〉 . Iob. 13 , 1●… Mat. 15 , v. 23. ad 29. Gen. 7. 1 , Mat. 〈◊〉 . 〈◊〉 & 28. Rom. 3. v. 3 Luk. 5 , 31. Vse . Phil. 1 , 23 Gen 2 , 17 Heb. 9 , 27 Rom. 5 , 12 Rom. 5 , 1●… Psa. 96 , v. 〈◊〉 et 10 〈◊〉 1. Ioh. 3. 〈◊〉 Gen. 3. v. 6 Rom. 8. 1●… 1 Tim. 2. 14. 1 Thes. 4 , 14. 1 Cor. 15. 51. Phil. 1. 23 Luk. 12. v. 40. Rom. 8. v. 29 Luk. 13. v. 3. & 15. Rom. 6. 2 Luk. 12. 20. & 21. Luk. 16. 23 2. Thess. 1. vers . 9. Rom. 6. v. 23 Gal. 3. 10. A similitude . Math. 26 , v. ●…9 . Luk. 2. ve . 29. ●…om . 8. v. ●…3 . & 34. Math. 4. ve . ●…4 et 7. Psal. 31. 15 Rom. 7. ●…4 . Isay 57 ve . 1. & 2. 2 Kings 22. 20. Isa. 57 , 1. Math. 22. 32. Lu●… . 23. ve . 1●… , 32 a●… 44. Luk. 23. 〈◊〉 40. 2. Tim. 2●… 25. Luk. 13. 〈◊〉 24. Senec. lib. 3 Epist. 26. Iob. 42. 6. Ionah 4. 〈◊〉 . 4. & 5. 1. Cor. 15. v. vl●… . Hebr. 11. v. 9. & 10. Iam. 1. 〈◊〉 Rom. 3. v. 〈◊〉 & Rom. 7●… v. 7. Hebr. 2. 1●… Gal. 2. 20. Rom. 8. 13. Math. 7. 2●… Luk. 13. vers . 25. 〈◊〉 . C●… . 5. 〈◊〉 . Luk. 5 ▪ 19. Leu. 13. 45 46. Psa. 39. 1●… 〈◊〉 . 2. 2. Cor. ●… Apoc. 12 Psa 6. 1. Luk. 16. 〈◊〉 . 5. 29. Ioh. 9. ●…in . 20. 7 Act. 7. ve●… . 60. Math. 5. v. 25. Math. 10. Iosua . 24. v. 14. 13. 〈◊〉 〈◊〉 . 1. 15. Act. 20. 28. Rom. 8. 17. Heb. 9. v. 16. Gen. 18. 19. 1 Sam 2. 30. Pro●… . 15. 16. Io●… . 4. 24. Rom. 8. ver . 26. Psa. 31. 5. Gen. 12. 1●… 1. 23. 1. 〈◊〉 . 18. 1. Cor. 4. 7. ●…hil 1. 23. ●…om . 7. 〈◊〉 . Cor. 5. ●…oc . 14. 〈◊〉 . Isay 38. 18. 
A83597	----	Votes of Parliament touching the book commonly called The Racovian catechism. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A83597 of text R211458 in the English Short Title Catalog (Thomason 669.f.16[45]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83597 Wing E2453 Thomason 669.f.16[45] ESTC R211458 99870183 99870183 163200 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A83597) Transcribed from: (Early English Books Online ; image set 163200) Images scanned from microfilm: (Thomason Tracts ; 246:669f16[45]) Votes of Parliament touching the book commonly called The Racovian catechism. England and Wales. Parliament. 1 sheet ([1] p.) Printed by John Field, Printer to the Parliament of England, London : 1652. Ordering it to be burnt. Order to print dated: Friday the Second of April, 1652. Signed: Hen: Scobell, Cleric. Parliamenti. With Parliamentary seal at head of text. Reproduction of the original in the British Library. eng Racovian Catechism -- Censorship -- England -- Early works to 1800. Catechisms, Polish -- Early works to 1800. Book burning -- England -- Early works to 1800. A83597 R211458 (Thomason 669.f.16[45]). civilwar no Votes of Parliament touching the book commonly called The Racovian catechism. ... England and Wales. Parliament. 1652 253 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Votes of Parliament Touching the Book commonly called The RACOVIAN CATECHISM . Mr. Millington Reports from the Committee to whom the Book ( Entituled , Catechesis Ecclesiarum quae in Regno Poloniae , &c. commonly called I he Racovian Catechism ) was referred , several Passages in the said Book , which were now Read . Resolved upon the Question by the Parliament , THat the Book Entituled , Catechesis Ecclesiarum quae in Regno Poloniae , &c. commonly called The Racovian Catechism , doth contain matters that are Blasphemous , Erronious and Scandalous . Resolved upon the Question by the Parliament , That all the printed Copies of the Book , Entituled , Catechesis Ecclesiarum quae in Regno Poloniae , &c. commonly called The Racovian Catechism , be burnt . Resolved upon the Question by the Parliament , That the Sheriffs of London and Middlesex be authorized and required to seize all the printed Copies of the Book , Entituled , Catechesis Ecclesiarum quae in Regno Poloniae , &c. commonly called The Racovian Catechism , wheresoever they shall be found , and cause the same to be burnt at the Old Exchange London , and in the New Palace at Westminster , on Tuesday and Thursday next . Friday the Second of April , 1652. REsolved by the Parliament , That these Votes be forthwith Printed and Published . Hen : Scobell , Cleric . Parliamenti . London , Printed by John Field , Printer to the Parliament of England . 1652. 
A85482	----	Briefe ansvvers to the chiefe articles of religion. By W. Gouge, D.D. Gouge, William, 1578-1653. This text is an enriched version of the TCP digital transcription A85482 of text R208377 in the English Short Title Catalog (Thomason E1105_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85482 Wing G1389 Thomason E1105_2 ESTC R208377 99867331 99867331 119638 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85482) Transcribed from: (Early English Books Online ; image set 119638) Images scanned from microfilm: (Thomason Tracts ; 163:E1105[2]) Briefe ansvvers to the chiefe articles of religion. By W. Gouge, D.D. Gouge, William, 1578-1653. This text is an enriched version of the TCP digital transcription A85482 of text R208377 in the English Short Title Catalog (Thomason E1105_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [8] p. Printed by G.M. for Edward Brewster, and are to be sold at his shop upon Fleet-bridge at the signe of the Bible, London : 1642. Signatures: A⁴. Reproduction of the original in the British Library. eng Christianity -- Essence, genius, nature -- Early works to 1800. Catechisms, English -- 17th century. A85482 R208377 (Thomason E1105_2). civilwar no Briefe ansvvers to the chiefe articles of religion.: By W. Gouge, D.D. Gouge, William 1642 800 1 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Emma (Leeson) Huber Sampled and proofread 2007-08 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion BRIEFE ANSWERS TO the chiefe Articles of RELIGION . The fourth Edition . By W. Gouge , D. D. 1 PET. 2. 2. As new-born Babes desire the sincere milk of the Word , that ye may grow thereby . ANCHORA SPEI printer's or publisher's device LONDON , Printed by G. M. for Edward Brewster , and are to be sold at his shop upon Fleet-bridge at the signe of the Bible , 1642. O God of mercies , who hast revealed thy Word to give understanding to the simple , Pardon I beseech thee my ignorance , and all other my sinnes , and give me knowledge of thee , of my self , of thy will , and of my duty , for Christ Iesus sake . Amen . BRIEFE ANSVVERS TO the chief Articles of RELIGION . Question . WHo is the maker and governour of all things ? A. God . Q What is that estate wherin God made all things ? A. Good . Q. What now is mans naturall estate ? A. Miserable . Q. What maketh man miserable ? A. Sinne . Q. Against whose Law is sin committed ? A. Gods . Q. Which are the words of Gods Law ? A. I am the Lord , &c. Q. Are you able to keep this Law ? A. No . Q. What doe they deserve that sin against this Law ? A. Damnation . Q Can you free your self from damnation ? A. No . Q. Have you any hope to be freed by any other ? A. Yes . Q. Who is that Saviour in whom you have hope ? A. Christ . Q. What is Christ ? A. God and man . Q. What hath Christ done for mans Redemption ? A. He died . Q. Who shall be made partakers of the benefit of his death ? A. Beléevers . Q. Rehearse those principall Articles that we ought to beleeve ? A. I beleeve in God , &c. Q. How is true faith manifested ? A. By Repentance . Q. What meanes hath God ordained to work faith ? A. His Word . Q. What other means hath God appointed to strengthen our faith ? A. Sacraments . Q. What is to be considered in a Sacrament . A. 1. The outward signe . 2. The inward grace . Q. How many Sacraments are there ? A. Two . Q. Which is the first ? A. Baptisme . Q. What is the outward signe in Baptisme ? A. Water . Q. What doth that set forth ? A. Christs bloud . Q. What doth the sprinkling of it upon the party baptized set out ? A. Cleansing from sinns . Q. Into whose name are wee baptized ? A. Gods . Q. What do these three Titles , Father , Sonne , Holy Ghost , in the forme of Baptisme set out ? A. Thrée persons . Q. What is the inward grace sealed up by Baptisme ? A. New birth . Q. Which is the other Sacrament ? A. The Lords Supper . Q. What are the outward signes in the Lords Supper ? A. Bread and wine . Q. What doth the Bread set forth ? A. Christs Body . Q. What doth the Wine set forth ? A. Christs Bloud . Q. What doth the breaking of the Bread and powring out of the wine set out ? A. Christs suffering . Q. What doth the Ministers giving of the Bread and wine to the people set out ? A. Gods giving of Christ . Q. What doth the peoples taking of the Bread and wine , and eating and drinking the same set out ? A. Faith in Christ . Q ▪ What is the inward grace sealed up by the Lords Supper ? A. Communion with Christ . Q. What is the inward means wherby the Word and Sacraments are made effectuall ? A. The worke of Gods Spirit . Q. What must we doe to obtain this and all other needfull blessings ? A. Pray . Q. Rehearse the Lords Prayer ? A. Our Father . &c. Q. What is prepared for the faithfull after this life ? Eternall life . Q. VVhat for the wicked ? A. Eternall death . AS it pleaseth thee , ô Father of light , to give me any knowledge of the mysteries of godlinesse , so I beseech thee to work in me also sound faith , true repentance , new obedience , and to bestow on mee all other blessings needfull for this life , and for the life to come , thorow Iesus Christ our Lord . Amen . FINIS . 
A59663	----	The first principles of the oracles of God collected by Thomas Shephard ... Shepard, Thomas, 1605-1649. This text is an enriched version of the TCP digital transcription A59663 of text R37142 in the English Short Title Catalog (Wing S3112). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A59663 Wing S3112 ESTC R37142 13153780 ocm 13153780 98155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59663) Transcribed from: (Early English Books Online ; image set 98155) Images scanned from microfilm: (Early English books, 1641-1700 ; 751:22) The first principles of the oracles of God collected by Thomas Shephard ... Shepard, Thomas, 1605-1649. [5], 17 p. Printed for John Rothwel, London : 1655. Appended to his Theses sabbaticae. 1655, with continuous register and separate paging. Reproduction of original in Duke University Library. eng God -- Knowableness. Catechisms. A59663 R37142 (Wing S3112). civilwar no Theses Sabbaticæ. Or, The doctrine of the Sabbath· Wherein the Sabbaths I. Morality, II. Change, III. Beginning, IV. Sanctification, are cle Shepard, Thomas 1655 7960 54 5 0 0 0 0 74 D The rate of 74 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Emma (Leeson) Huber Sampled and proofread 2003-05 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion The First PRINCIPLES OF THE ORACLES OF GOD . Collected by THOMAS SHEPHARD , Sometimes of Emanuel College in Cambridge , Now Preacher of Gods Word in New-England . HEB. 5. 12. For when for the time ye ought to be Teachers , ye have need that one teach you again , which be the first Principles of the Oracles of God ; and are be come such as have need of milk , and not of strong meat . LONDON , Printed for Iohn Rothwel . 1655. IMPRIMATUR Ioseph Caryl . Imprimatur Iames Cranford . TO THE CHRISTIAN READER : IT is no disparagement at all for this wise Master-Builder , to labour sometimes by the Hammer of the VVord , to fasten these nailes of Truth in a sure place , even in the heads and hearts of Infant-Christians . Neither is it below the highest Scholar in Christs School , to hold fast the form of wholesome words . The great Apostle himselfe , ( who was wrapt up into the third Heaven ) although he had received a Commission of Christ his Master to make Disciples , yet he was a Disciple still ; for he not only Catechised others , but learned , and that again , and again , The first Principles of the Oracles of God , which are called The Mysteries of the Kingdome of Heaven , and the depths of God : that is , in plain English , those Doctrinall Truths , which are truly fundamentall , and absolutely necessary unto salvation ; that wee may be able by sound doctrine both to exhort and convince the gain-sayers ; and be ready alwaies to give an answer to every man that asketh us a reason of the hope that is in us . Thus heartily beseeching thee , in the name of Christ , to search the Scriptures , and to give thy self continually to prayer , and the Ministery of the Word , that you may grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ ; I now commend you to God , and to the Word of his Grace , which is able to build you up , and to give you an inheritance among all them which are Sanctified . So be it . Friend , I am thine , if thou doest love the Truth , and our Lord Iesus Christ in sincerity . VVILLIAM ADDERLEY . Dated , From Charter-house in London , February , 1. 1647. Christian Reader , BEing desired to peruse and give our opinion of ●…e resol●…tions in thi●… Letter now presented to ●…y view : VVe must confesse , they appeared t●…●…ery precious ; For we have seldome seen acutenesse , profoundnesse , and godliness , so eminently , equ●…lly , and happilly matched . There are in Christ , School divers forms , elementaries , and men of exercise●… wits The Scholar proposing these cases was no Puny , and he was happy in meeting with a teacher so able for resolution . Therefore , who ever reads and ●…eeds , will not re●…ent of his labour . But the mo●…e kn●…wing the Reader is , and the more experienced in the VVaies of Ch●…ist , the more delight may ●…e take in , and the more p●…fit may he reap by these pious and profound resolutions . So we are Th●…e in Christ Jesus Iohn Geree , and Will . Greenhill . March 27. 1648. THE SUM OF CHRISTIAN RELIGION , In way of Question and Answer . Delivered by Mr. Tho. Shephard in N. E. Quest . WHat is the best and last end of Man ? A. To live to God . Rom. 6. 10 , 11. Gal. 3. 19. 2 Cor. 5. 3. 15. Q. How is man to live unto God ? A. Two waies . First , by Faith in God . Psal. 37. 3. Secondly , By observance of God . Eccles. 12. 13. Q. What is faith in God ? A. It is the first act of our Spirituall life , whereby th●… soul believing God , believeth in God , and there testeth as in the only Author and Principle of Life . Heb. 10. 38. Joh. 3. 33. 36. Rom. 4. 3. Heb. 11. 13. Heb. 4. 3. Deut. 30. ●…0 . Q. What is God ? A. God only knoweth himself , no man can so know him and live : Yet he hath manifested himself unto us in his back-parts , according to our manner or measure of knowing things : and we need know no more than these , that we may live . 1 Tim. 6. ●…6 . Exod. 33. 19. 23. Q. What are Gods back-parts ? A. They are two , First , His sufficiency . Psal. 36. 9. Secondly , His Efficiency . Rom. 4. 21 Q. What is Gods sufficiency ? A. It is his perfect fulness of all good , whereby he is all-sufficient for us in himself . Psal 16. 1●… . Gen 17. 1. Q. Wherein stands and appears Gods sufficiency ? A. First , In his Essence . Psal. 68. 19. Secondly , In his subsistence or persons . 2 Sam. 7. 20 , 25. Q. What is Gods Essence ? A. Whereby he is that absolute first being . Rev. 1. 8. Isa. 44. 6. Exod. 3. 14. Q. Can you sufficiently conceive of the Glory of this one most pure Essence , by one act of Faith ? A. No , and therefore the Lord hath manifested it unto us by divers attributes , Deut. 29. 29. Exod. 34. 6 , 7. Q. What are Gods attributes ? A. That one most pure Essence diversly apprehended of us , as it is diversly made known unto us . 1 Joh. 4. 16. Isa. 43. 25. Q. How many kinds of attributes are there ? A. There are two sorts of them . First , Some shewing what God is . Secondly , Some shewing who God is . Q. By what attr●…butes know you what God is ? A. By these . God is a Spirit living of himself . Joh. 4. 24. Joh. 5. 26. Q. By what attributes do you understand who God is ? A. By his Essentiall properties , which shew to us : First , How great a God he is . Psal. 77. 13. Secondly , What a manner of God he is . Mat. 6. 17. Q. What attributes shew how great a God he is ? A. First , His infiniteness , whereby he is without all limits of Essence . 2. Chr. 2. 5 , 6. Secondly , His Eternity , whereby he is without all limits of beginning , succession , or end of Time . Psal. 102. 25 , 26 , 27. 1 Tim. 1. 17. Q. What are those attributes which shew what a manner of God he is ? A. His qualities whereby he acteth with , are of two sorts . First , His Faculties , whereby he is able to act . Esa. 60. 16. & 63. 1. Secondly , His Vertues of those Faculties , whereby he is prompt and ready to act . Psal. 86. 5. Q. What are his faculties ? A. First , His Understanding , whereby he understandeth together , and at once all truth . Heb 4. 13. Act. 15 ▪ ●…8 . Secondly , His Will , whereby he purely willeth all good . Psal. 119. 68. Q. What are the vertues of those Faculties ? A. First , They a●…e Intellectuall , the vertues of his understanding , as Wisdom , knowledge , and the rest . Secondly , 〈◊〉 , the vertue of his Wil●… , as Love , Holiness , Mercy . In the acting o●… both which , consists Gods happiness . Thus much have you seen of Gods sufficiency , in regard of his Essence . Now follows his subsistence . Q. What are his subsistences or persons ? A. That one most pure Essence with its Relative properties . Q. What are those Relative properties ? A. They are three . First , To beget . Secondly , To be begotten . Thirdly , To proceed from both . Q. How many persons learn you from hence to be in God ? A. Three . First , the first , is the Father , the first Person in order , begetting the Son . Psal. 2. 7. Secondly , The Son , the second Person , begotten of the Father Joh. 3. 6. Heb. 1. 3. Thirdly , The Spirit , the third Person , proceeding from them both . Joh. 15. 26. Q. Are these three Persons three distinct Gods ? A. No , For they are that one pure Essence , and therefore but one God . Ioh. 1. 1. Rom. 9. 5. 1 Cor. 6. 16. 1 Cor. 2. 10. Q. If every Person be God , how can they be distinct . Persons , and not distinct Gods ? A. Yes , Because one and the same thing may have many Relative properties , and respects of being , which in the Godhead makes distinct Persons . As one and the same man , may be a Father in one respect , a Master in another respect , and a Scholar in aenother respect . Q. If these three Persons be but one God , what follows from hence ? A. That all the three Persons are Co-equal , Coeternall , subsisting in , not separating from each other , and therefore delighting in each ●…ther , glorifying each other . Prov. 8. 30. Thus much concerning God . Now concerning the works of God . Q. Thus much concerning Gods sufficiency , What i●… his efficiency ? A. Whereby he worketh all things , and all in all things . Rom. 11. 36. Esa. 45. 7. Q. What of God shines forth , and are you to behold in his Efficiency ? A. Two things . First , Gods Omnipotency , in respect of his Essence . Secondly , the co-operation and distinct manner of working of the three Persons . Rom. 1. 20. Iohn 5. 17. Q. What is Gods Omnipotency ? A. It is his Almighty power , whereby he is able to bring to passe all that he doth will , or what ever he can will or decree . 2 Chron. 20. 6. Phil. 3. 21. Mat. 3. 9. Psal. ●…15 . 7. Q. What is Gods Decree ? A. It is his Eternall and determinate purpose , concerning the effecting of all things by his mighty power , according to his counsel . Eph. 1. 11. Q. What attributes or glory of God appear in his Decree ? A. First , His Constancy , whereby his Decree remains unchangeable . Num. ●…3 . 19. Secondly , His Truth , whereby he delivereth nothing but what he hath decreed . Jer. 10. 10. Thirdly , His Faithfullnesse , whereby he effecteth what ever he decreeth according thereunto . Esa. 46. 10. Q. What is Gods Counsell ? A His deliberation as it were , for the best effecting of every thing according to his Wisdom . Act. 4. 24. Psal. 40. 24. Q What is Gods Wisdom ? A. It is the Idaea or perfect platform of all things in the mind of God , which either can be known , or shall be done , according to the good pleasure of his will . Heb. ●…1 . 3. Prov. 8. 12 , 13. Q. What is the good pleasure of Gods will ? A. It is the most free Act of his Will , whereby he willeth himself directly , as the greatest good , and all other things for himself , according to his good pleasure . Mat. 11. 25. Prov. 16. 4. Q. What learn you from hence ? A. That Gods good pleasure is the first and best cause of all things . Psal. 115. 3. Psal. 33. 8 , 9 , 10 , 11. Q What is the Co-operations of the three Persons in Gods Efficiency ? A. Whereby they work the same thing together unseparably . Joh. 5. 17 , 19. & 16. 13 , 14. Q. If they work the same thing together , How is it that some works are attributed to God the Father , as Creation ; some to the Son , as Redemption ; some to the holy Spirit , as application ? A. This is not because the same work is not common to all the three Persons , but because that work is principally attributed in Scripture to that person whose distinct manner of working appears chiefly in the work . Q. What is God the Fathers distinct manner of working ? A. His working is from himself by the Son , and to the holy Ghost , Psal. 33. 6. Joh. 1. 3 , and hence the beginning , and so the Creation of all things is attributed to him . Q. What is God the Sons manner of working ? A. His working is from the Father , by the Holy Ghost , Ioh. 14. 16. and hence the dispensation of all things , and so Redemption , is attributed unto him . Q. What is the holy Gosts manner of working ? A. His working is from the Father and the Sonne , Joh. 14. ●…6 . and hence the consummation of all things , and so application , is attributed unto him . Q. Wherein doth Gods efficiency or working appear ? A. In two things . First , In his creation of the world . Secondly , In his providence over the world . Esa. 37. 16. Q. What is his creation ? A. It is Gods efficiency , whereby he made the whole world of nothing , originally exceeding good . Psal. 33. 9. Gen. 1. 31. Q. Did the Lord make the world in an instant ? A. No , but by parts , in the space of six dayes , described at large by Moses . Gen. 1. Q. When did the Lord make the third heaven , with the Angels their inhabitants ? A. In the first day , in the first beginning of it . Gen. 1. 1. Job 38. 6 , 7. Q. What is the creation of the third heaven ? A. Whereby he made it to be the heaven of heaveas , a most glorious place , replenished with all pleasure which belongs to eternall happinesse , wherein his Majesty is seen face to face , and therefore called the habitation of God . 2 Chr. 2. 5 , 6. Psal. ●…6 . 11. Psal. 63. 15. Q. VVhat is the creation of the Angels ? A. Whereby he created an innumerable number of them , in holiness , to be ministring spirits , with most accutenesse of understanding , liberty of will , great strength , and speedy in motion , to celebrate his praises , and execute his commands , specially to the heirs of salvation . Heb. 11. 22. Joh. 8. 44. Heb. 1. 14. 2 Sam. 14. 20. Jude 6. 2 Pet. 2. 11. Esa. 6. 2. Psal. 130. 20. Q. When did God create man ? A. The sixt day . Gen. 1. 27. Q. How did God create man ? A. He made him a reasonable creature , consisting of body , and an immortall Soul , in the Image of God . Gen. 2. 7. Gen. 1. 28. Q. What is the Image of God wherein he was made ? A. That hability of man to resemble God , and wherein he was like unto God , in wisdom , holiness , righteousnesse , both in his nature , and in his government of himselfe and all creatures . Col. 3. 10. Ephes. 4. 24. Gen. 1. 26. Q. What became of man being thus made ? A. He was placed in the Garden of Eden , as in his Princely Court , to live unto God , together with the wom●…n which God gave him . Gen. 2. 15. Thus much of Gods Creation . Q. What is his Providence ? A. Whereby he provideth for his creatures being made , even to the least circumstance . Psal. 145. 16. Proverbs 16. 33. Q. How is Gods Providence distinguished ? A. It is either , first , Ordinary , and mediate , whereby he provideth for his creatures by ordinary and usual means , Hos. 2. 22. Secondly , Extraordinary and immediate , whereby he provides for his creatures by miracles , or immediately by himself , Psal. ●…6 . 4 Dan. 3. 17. Q. Wherein is his Providence seen ? A. First , in Conversation , whereby he upholdeth things in their being and power of working , Act. 17. 28. Psal. 104. 29 , 30. Nehem. 9. 6. Secondly , in Gubernation , whereby he guides , directs and brings all creatures to their ends , Psal. 29 10. Psal. 33. 11. Q. Doth God govern all creatures alike ? A. No , but some he governs by a common providence , and others by a special providence , to wit , Angels and Men , to an eternal estate of happiness in pleasing him , or of misery in displeasing ●…im , Deut. 30. 15 , 16. Q. What of Gods Providence appears in his speciall government of man ? A. Two things . 1. Mans Apostacy or fall . 2. His Recovery or rising again . Q. Concerning mans fall , what are you to observe therein ? A. Two things . 1. His transgression in eating the forbidden fruit , Gen. 2. 17. 2. The propagation of this unto all Adams posterity . Q. Was this so great a sin to eat of the forbidden fruit ? A. Yes , exceeding great , this Tree being a Sacrament of the Covenant ; also he had a special charge not to eat of it : and in it the whole man did strike against the whole Law , even when God had so highly advanced him . Q. What are the causes of this transgression ? A. The blamelesse cause was the Law of God . Rom. 5. 13. And hence as the Law did it , so God did it , holily , justly , and blamelesly . Rom. 7. 10 , 1●… , 12. Q. What are the blameable causes ? A. Two principally 1. The devill abusing the Serpent to deceive the women , Gen. 3. 1. 2. Man himself , in abusing his own free-will , in receiving the temptations which he might have resisted , Eph. 7. 29. Q. What is the Devil ? A. That great number of apostate and rebellious Angels , which through pride and blasphemy against God , and malice against man , became lyars and murtherers of man , by bringing him into that sin , Luke 11. 18. 1 Tim. 3. 6. 1 John 3. 12. John 8. 44. Q. What are the effects and fruits of this transgression ? A. They are two . 1. Guilt , whereby they are tyed to undergo due punishment for the fault , Rom. 3 19. 2. Punishment , which is the just anger of God upon them for the filth of sin , Rom. 1. 18. Q. What are the particular punishments insllcted on the causes of this sin ? A. Besides the fearful punishment of the devils , mentioned Jude 6. and that of the Serpent and the Woman , Gen. 3. 14 , 16. the punishment of man was first , Sin Original and Actual ; Secondly , death . Gen. 5. 5. Q. What is sin ? A. The transgression of Gods Law , John 3. 4. Q. What is Original and Actual sin ? A. First , Original sin is the contrariety of the whole nature of man to the Law of God , whereby it being averse from all good , is enclined to all evil , Eccles. 8. 11. Gen. 6. 5. Rom. 6. 20. Secondly , Actual sin is the continual jarring of the actions of man from the Law of God , by reason of Original sin , and so man hath no free-will to any spiritual good , Esa. 65. 2 , 3. James 1. 14 , 15. Esa. 1. 11. Q. What death is that God inflicts on man for sin ? A. A double death . 1. The first death of the body , together with the beginnings of it in this world , as grief , shame , losses , sicknesses , Deut. 28. 21 , 22 , 25. 2. The second death of the soul , whi●…h is the eternal separation and ejection of the soul after death , and soul and body after judgment , from God , into everlasting torments in hell . Q Is there no beginning of this death , as there is of the other in this life ? A. Yes , at first , security and hardnesse of heart , which cannot feel sin its greatest evil . 2. Terrors of conscience , Heb. 2 : 15. 3. Bondage of Satan , Eph. 2. 2. 4. The curse of God in all blessings , whereby they are fitted for destruction , Rom. 9. 22. Q. What of Gods Attributes shine forth here ? 1. His holiness , whereby he being pure from all sin , cannot away with the least sin in the best of his creatures , Heb. 1. 13. 2. His Iustice , whereby he being most just in himself , cannot but punish man for sin , as well as reward him for well doing , 2 Thes. 1. 6. 3. His Patience , whereby he useth pitty , patience , and bounty , to his creatures offending , Rom. 2. 3. Q. Is this sin , and the punishment of it derived to all mens postetity ? A. Yes , John 3. 3. Eph. 2. 3. Q. How is it propagated ? A. By the imputaiion of Adams sin unto us , and so the punishment must needs follow upon it , Rom. 5. 13. Q. Why should Adams sin be imputed to all his posterity ? A. Because we were in him as the members in the head , as children in his loynes , as debtors in their surety , as branches in their roots , it being just , that as if he standing , all had stood , by imputation of his righteousnesse , so he falling , all should fall , by the imputation of his sin . Q. Thus have you seen mans apostacy from God , What is his recovery ? A. It is the return of man to the favour of God again , meerly out of favour , and the exceeding riches of his free grace , Eph. 2. 12 , 13. Rom. 5. 8. Q. How are we brought into favour , and what are the parts of this recovery ? A. Two wayes . First , by Redemption , 2 Cor. 5. 19 , 20 , Secondly , by Application hereof , Tit. 3. 6. Q. What is Redemption ? A. The satisfaction made , or the price paid , to the justice of God for the life and deliverance of man out of the captivity of sin , Satan , and death , by a Redeemer , according to the Covenant made between him and the Father , 1 Cor. 6. 20. Luk. 1. 74. Esa. 55. 10 , 11. Q. Who is this Redeemer ? A. Iesus Christ , God and Man , Matth. 1. 23. John 1. 14. Col. 2. 19. Q. Why is he God-Man ? A. That so he might be a fit Mediator , to transact all businesses between God and man , in the execution of his three Offices whereunto he was anointed of the Father , 1 Tim. 2. 5. Esa. 42. 12. Q. What are those three Offices of Christ ? 1. His Propheticall Office , whereby he doth reveale the will of the Father , Act. 3. 22. Col. 2. 3. 2. His Priestly Office , whereby he makes full atonement with the Father for us , Col. 1. 20. 3. His Kingly Office , whereby he governs his people whom he had taught and reconciled , subduing their enemies , and procuring their eternal peace , Psal. 2. 6. Esa. 9. 6. Q. How hath Christ Jesus made satisfaction ? A. By his humiliation , whereby he was made subject throughout his whole life and death , to the strict Iustice of God , to perform what ever the same might require for the redemption of man , Gal. 4. 4 , 5. Q. What did Gods Justice require of man ? A. 1. Death , for the breach of the Law , and that Christ tasted , in his bitter sufferings , both of body and Soul , by being made sin , and so abolishing sin ; and this is called his Passive Obedience , Heb. 2. 9. Eph. 1. 7. 2 Cor. 5. 21. Gal. 3. 13. 2. Perfect Obedience , in fulfilling the Law perfectly , both in his Nature and Actions , for the procuring and meriting of life ; and this is called his Active Obedience , Heb. 7. 26. Q. What follows Christs Humiliation ? A. His Exaltation , which is his glorious victory , and open Triumph over all his and our enemies , sin , Satan , and death , in the severall degrees of it , Luke 24. 26. Phil. 2. 8 , 9. 1 Cor. 15. 5 , 7. Q. What is the first degree of Christs Exaltation ? A. His Resurrection the third day , whereby his Soul and body by the power of the God-head , were brought together again , and so rose again from death , appearing to his Disciples for the space of fourty days , 1 Cor. 15. 4. Joh. 2. 19. Act. 1. 3. Q. What is the second degree of Christs Exaltation ? A. His Ascension into Heaven , which was the going up of the Man-hood into the third Heaven , by the power of the Godhead , from Mount Olivet , in the sight of his Disciples , Acts 1. 11 , 12. Q. What is the third degree of his exaltation ? A. His sitting at the right hand of God , whereby he being advanced to the fulnesse of all glory , in both natures , governeth and ruleth all things together with the Father , as Lord over all , for the good of his people , Mark 16. 9. Psal. 110. 1. 1 Cor. 15. 25. Eph. 1. 20 , 21 , 22. 1 Pet. 3. 22. Q. What is the fourth and last degree of his exaltation ? A. His return to judgement , which is his seconid comming into this world with great glory and Majesty to judge the quick and the dead , to the confusion of all them that would not have him rule over them , and to the unspeakable good of his people , Mat. 19. 28. 2 Tim. 4. 1. Act. 17. 31. 2 Thes. 1. 7 , 8 , 9. Q. Thus much of Redemption , the first part of his Recovery . What is application ? A. Whereby the Spirit by the Word and Ministery thereof , makes all that which Christ as Mediator hath done for the Church , efficacious to the Church as her own , John 16. 14. Titus 3. 5 , 6 , 7. John 10. 16. Rom. 10. 14 , 17. Eph. 5. 25 , 26. Q. What is the Church ? A. The number of Gods Elect , Heb. 12. 23. John 17. 9 , 10 , 11. John 10. 16. Eph. 1. 22 , 23. Q. How doth the Spirit make application to the Church ? A. 1. By union of the Soul to Christ , Phil. 3. 9 , 10. By Communion of the benefits of Christ to the Soul . Q. What is this Vnion ? A. Whereby the Lord joyning the Soul to Christ , makes it one spirit with Christ , and so gives it possession of Christ , and right unto all the benefits and blessings of Christ , 1 Cor. 6. 17. John 17. 21. Rom. 8. 32. 1 John 5. 12. Q. How doth the Spirit make this Vnion ? A. Two wayes . 1. By cutting off the Soul from the old Adam , or the wild Olive-Tree ; in the work of preparation , Rom. 11. 23 , 24. 2. By putting or ingrasting the Soul into the second Adam , Christ Iesus , by the work of vocation , Acts 26. 18. Q. What are the Parts of the Preparation of the Soul so Christ ? A. They are two . 1. Contrition , whereby the Spirit immediately cuts off the Soul from its security in sin , by making it to mourn for it , and separating the Soul from it , as the greatest evill , Isa. 61. 1 , 3. Jer. 4. 3. 4. Mat. 11. 20 , 28. 2. Humiliation , whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth . Especially , by making it to feel its want , and unworthinesse of Christ , and ●…nce submitteth to be disposed of as God pleaseth , Phil. 3. 7 , 8. ●…ke 16. 9. Luke 15. 17 , 18 , 19. Q. Wh●…t a●…e the parts of Vocation of the Soul to Christ ? A. 1. The Lords call and invitation of the Soul to come to Christ , in the Revelation , and offer of Christ and his rich Grace , 2 Cor. 5. 10. 2. The receiving of Christ , or the comming of the whole Soul out of it self unto Christ , for Christ by vertue of th●…t resistable power of the Spirit in the call , and this is Faith , Jer. 3. 32. John 6. 44 , 45. John 10. 16. Esa. 55. 5. Q. Thus much of our Union . What is the communion of Christs benefits unto the Soul ? A. Whereby the Soul possessed with Christ , and right'unto him , hath by the same Spirit fruition of him , and all his benefits , John 4. 10. 14. Q. What is the first of those benefits we do enjoy from Christ ? A. Justification , which is the Gracious Sentence of God the Father , whereby for the satisfaction of Christ apprehended by Faith , and imputed to the faithfull , he absolves them from the guilt and condemnation of all sins , and accepts them as perfectly righteous to eternall life , Rom. 3. 24 , 25. Rom. 4. 6 , 7 , 8. Rom. 8. 33 , 34. Q. What difference is there between Justification , and Sanctification ? A. Iustification is by Christs Righteousnesse inherent in Christ onely ▪ Sanctification is by a righteousness from Christ inherent in our selves , 2 Cor. 5. 21. Phil. 3. 9. 2. Iustification is perfected at once , and admits of no degrees , because it is by Christ his perfect righteousnes : sanctification is imperfect , being begun in this life , Rev. 12. 1. Phi. 3. 11. Q. What is the second benefit next in order to Justification , which the faithfull receive from Christ ? A. Reconciliation , whereby a Christian justified is actually reconciled , and at peace with God , Rom. 5. 1. John 2. 12. and hence follows his peace with all creatures . Q. What is the third benefit next unto Reconciliation ? A. Adoption , whereby the Lord accounts the faithfull his Sons , c●…owns them with privileges of Sons , and gives them the Spirit of Adoption , the same spirit which is in his only begotten Son , 1 John 3. 2. Rom. 8. 11. 14 , 15 , 16 , 17. Q. What is the fourth benefit next to Adoption ? A. Sancification , whereby the Sons of God are renewed in the whole man , unto the Image of their heavenly Father in Christ Iesus , by Mortification , or their dayly dying to sin by vertue of Christs death : and by Vivification their dayly rising to newness of life , by Christs resurrection , 1 Thes. 5. 23. Eph. 4. 24. Jer. 31. 32. Rom. 6. 7 , 8. Q. What follows from this Mortification and Vivification ? A. A continuall war and combat between the renewed part assisted by Father , Son , and Holy Ghost , and the unrenewed part assisted by Satan and this evill world , Rom. 7. 21 , 22 , 23. Q. What is the fifth and last benefit next unto Sanctification ? A. Glorification , which hath two degrees . The one in this life , and the other in the world to come . Q. What is the first degree of Glorification in this life ? A. Lively expectation of Glory , from the assurance and shedding abroad Gods love in our hearts , working joy unspeakable , Rom 5. 2 , 5. Titus 2. 13. Q. What is the second degree in the world to come ? A. Full frution of Glory , whereby being made compleat and perfect in Holinesse , and Happinesse , we enjoy all that good eye hath not seen , nor ear hath heard , in our Immediate and Eternall Communion with God in Christ , Heb. 12. 23. 1 Cor. 15. 23. Thus much of the first part , of living to God by Faith in God . Q. What is the second part , viz. our Observance ? A. It is the duty that is to be performed to God of us , through the power of his Holy Spirit , working in us by Faith according to the Will of God , Eph. 6. 6 , 7. Psal. 139. 24. Rom. 6. 1. Luk. 1. 74. Q. Wherein consists our observance of God ? A. It is either Moral , or Ceremonial . Q. Wherein consists our Moral observance of God ? A. In two things . 1. In suffering his will , whereby a Believer for the sake of Christ , chooseth rather to suffer any misery , than to commit the least sin , Heb. 11. 26. Acts 21. 13. 2. In doing his will , whereby a Believer in sense of Christs love , performeth universall obedience to the Law of God , Rom. 7. 22. 1 John . 5. 3. Luke 1. 6. Phil. 3. 12. Q. Is there any use of the Law to a Christian ? A. Although it be abolished to a Christian in Christ , as a Covenant of life ; ( for so Adam and his posterity are still under it ) yet it remains as a rule of life , when he is in Christ , and to prepare the heart for Christ , Rom. 6. 14 , 15. Ma●… . ●… . 17 , 18 , 19 , 20. Ezech. 10. 11. Rom. 9. Q. Why is not a Christian so under the Law as a Covenant of life , so as if he breaks it by the least sin he shall die for it ? A. Because Iesus Christ hath kept it perfectly for him , Rom. 8. 3 , 4. Rom. 5. 20 , 21. Q. Can any man keep the Law perfectly in this life ? A. No , for the unregenerate wanting the Spirit of Life , cannot perfect an act of life in obedience to it . The regenerate having the Spirit but in part , perform it only imperfectly , Rom. 8. 7. Rom 7. 21. Q. What befal●… the unregenerate upon their disobedience unto it ? A. The eternal curse of God for the least sin , and the increase of Gods fierce and fearful secret wrath as they increase , in sin , Gal. 3. 10. Rom. 2 5. Q. What befals the regenerate after their breach of the Law , and imperfect obedience unto it ? A. The Lord may threaten and correct them , but his loving kindness ( in covering their sins in their best duties by Christ , and accepting their meanest services so far as they are quickned by his Spirit ) is never taken from them , Psal 89. 31 , 32 , 33. Zach. 3 1. to 8. Isa. 56. 7. Rom. 7. 20. Q. What is that imperfect obedience of Believers which is accepted ? A. When they observe the will of Christ , as that therein 1. They confesse and lament their sins , 1 John 1. 9. Rom. 7. 24. 2. They desire mercy in the blood of Christ , and more of his Spirit , Phil. 39 , 10 , 11. 3. They return him the praise of the least ability to do his will , Psal. 50. 23. 1 Cor. 15. 10. Q. How is the Law , or ten Commandments divided ? A. Into two Tables . The first , shewing our duty to God immediately , in the four first Commandments . The second , our duty to man , in the six last Commandments . Q. What rules are you to observe to understand the Moral Law ? A. These . 1. That in whatsoever Commandment any duty is enjoyned , there the contrary sin is forbidden : and where any sin is forbidden , there the contrary duty is commanded . 2. That the Law is spiritual , and hence requires not onely outward , but inward and spirituall obedience . 3. Where any grosse sin is forbidden , there all the signs , degrees , means , and provocations to that sin are forbidden also , and are in Gods account that sin . And so where any duty is commanded , there all the signs , means , and provocations to that duty are commanded also . 4. That the Law is perfect , and therefore , there is no sin in all the Scripture , but is forbidden in it ; nor no duty required ( if moral ) but it is commanded in it . Thus much of our morall observance of God . Q. What is our ceremoniall observance ? A. The celebration of the two Sacraments , Baptism and the Lords Supper . Q What is a Sacrament ? A. It is an holy ceremony wherein external sensible things by the appointment of Christ are separate from common use , to signifie , exhibite and seal to us that assurance of eternall life by Christ Iesus , according to the covenant of his grace , Gen. 17. 9 , 10. Q. Which are the Sacraments ? A. They are two , Baptism and the Lord Supper . Q. What is the externall sensible part of Baptism ? A. Water , John 3. 23. Q. What is the inward and spirituall part of Baptism , signified , exhibited , and sealed thereby ? A. Christs Righteousnesse and his Spirit , 1. Washing away our sin , and so delivering us spom death . 2. Presenting us clear before the Father , and so restoring us again to life , Rom. 4. 1 Cor. 2. 11. Mat. 3. 11. Q. What follows from hence ? A. 1. That it is a Sacrament of our new birth and ingrafting into Christ , John 3. 5. 2. That as we are perfectly justified at once , and being new-born once , shall never dye again . Hence this Seal is to be Administred but once . Q. What is the externall and sensible part of the Lords Supper ? A. Bread and Wine , with the Sacramentall actions about the same . Q What is the inward and spiritual part of it , signified , sealed , and exhibited thereby ? A. The body and bloud of Christ crucified , offered and given to nourish and strengthen beleevers , renewing their faith unto eternal life , 1 Cor. 11. 24. John 6. 54 , 55. Q. What follows from hence ? A. 1. That it is the Sacrament of our growth in Christ , being new-born , because it is food given to nourish us , having received life . 2. That therefore it is to be administred and received often that we may grow . 3. That children and fools , and wicked , ought not to partake of the Sacrament , because they cannot examin themselves , and so renew their Faith , 1 Cor. 11. 28. Q. Ought not the Sacrament to be administred to carnal people , if they have been baptized ? A. No , because such as are not within the Covenant , have no right to the seal of the Covenant . Q. Where are Believers , who have right unto this Sacrament , to seek fruition from it ? A. Because it ought not to be administred privately , ( as the Papists would ) hence Gods people are to seek to enjoy their right to it in some particular visible Church , in joyning with them , as fellow-members of the same body , 1 Cor. 11. 20 , 22. 1 Chron. 10. 17. Acts 2. 42. Q What Members ought every particular visible Church to consist of ? A. Christ being head of every particular Church , and it his body , hence none are to be members of the Church , but such as are members of Christ by faith , 1 Cor. 1. 2. 1 Thes. 1. Q. But do not Hypocrites , and no true Members of Christ creep in ? A. Yes , but if they could have been known to be such , they ought to be kept out , and when they are known , they are orderly to be cast out , Mat. 25. 1. 2 Tim. 3. 5. Rev. 2. 20. Tit. 3. 20. Q. Are these Members bound only to cleave to Christ their head by Faith ? A. Yes , and to one another also by brotherly love , which they are bound to strengthen and confirm ( as well as their faith ) by a solemn Covenant , Eph. 4. 15 , 16. Col. 1. 4. Jer. 50. 4. Isa. 56. 45. Zach. 11. 14. Zeph. 3. 9. Psal. 119. 106. Q. What benefits are there by joyning thus to a particular Church ? A : 1. Hereby they come to be under the special Governmen●… of Chr●…st in his Church , and the Officers thereof . Isa. 30. 20. 2. Hereby they have the promise of special bless●…ng , and on their children also . Psal. 133. 3. Exod. 20. 6. 3. Herein they have the promise of Gods special presence . 1. Reveuling unto them his Will , Psal. 27. 4. Psal. 63. 2 , 3. 2. Protecting them , Isa. 44. 6. 3. Hea●…ing all their Prayers , Deut. 4. 7. Mat. 18. 19. Q. Are there not some who never find these benefits ? A. Yes , Because many knowing not how to make use of Gods Ordinances , not feeling a need of Gods presence only in them , their sin also b●…inding , & partly hardning their hearts , and polluting Gods h●…se , they then become worse when they have best means , Mat. 11. 23. ser. 17. 5 , 6. Heb. 6. 8. 1 Sam. 5. 8 , 9. Eze. 14. 4. 1 King. 8. 21. Q. What are the miseries of those who carelesly , and wilfully despise , and so refuse to joyn to Gods Church ? A. Besides the losse of Gods presence in the fellowship of his people , it is a fearful sign ( continuing so ) God never intends to save their soals , Acts 2. 47. Isa. 60. 12. Rev. 2. 23 , 24. Q. What therefore ought people chiefly to labour for , and to hold forth unto the Church , that so they may be joyned to it ? A. A three-fold work . 1. Of Humiliation , under their misery , death , and sin , as their greatest evil , Act. 2. 37. Mat. 3. 6. 2. Of Vocation , or their drawing to Christ , out of this misery , as to their greatest , and only good , Acts●… . 38 , 41. 3. Of new Obedience , how they have walked in Christ since called , Act. 9. 26 , 27. Mat. 3. 8. FINIS . Notes, typically marginal, from the original text Notes for div A59663e-190 Mr. Thomas Shepheard of New-England . 2 Tim. 1. 13. Heb. 5. 12. Mat. 13. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 2. 10. Tit. 1. 2. 1 Pet. 1. 15. Joh. 5. 39. Act. 6. 4. 2 Pet. 3. 8. Act. 20. 32. 
A53723	----	The principles of the doctrine of Christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of Parliament, before any person bee admitted to the sacrament of the Lords Supper. For the use of the congregation at Fordham, in the county of Essex. By John Owen pastor there. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A53723 of text R214593 in the English Short Title Catalog (Wing O796). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 101 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A53723 Wing O796 ESTC R214593 99826709 99826709 31114 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53723) Transcribed from: (Early English Books Online ; image set 31114) Images scanned from microfilm: (Early English books, 1641-1700 ; 1768:16) The principles of the doctrine of Christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of Parliament, before any person bee admitted to the sacrament of the Lords Supper. For the use of the congregation at Fordham, in the county of Essex. By John Owen pastor there. Owen, John, 1616-1683. [6], 62 p. printed by R. Cotes, for Philemon Stephens, at the guilded Lion in Pauls Church-yard, London : 1645. Reproduction of the original in the Bodleian Library. eng Church of England -- Catechisms -- Early works to 1800. Catechisms, English -- Early works to 1800. Theology, Doctrinal -- Early works to 1800. A53723 R214593 (Wing O796). civilwar no The principles of the doctrine of Christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowled Owen, John 1645 16150 54 0 0 0 0 1 219 F The rate of 219 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-07 Taryn Hakala Sampled and proofread 2006-07 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Principles of the Doctrine of Christ : Vnfolded in two short CATECHISMES , Wherein those principles of Religion are explained , the knowledge whereof is required by the late Ordinance of Parliament , before any person bee admitted to the Sacrament of the Lords Supper . For the use of the Congregation at Fordham , in the County of Essex . By John Owen Pastor there . Come yee children , hearken unto me , I will teach you the feare of the Lord , Psal. 34.11 . LONDON , Printed by R. Cotes , for Philemon Stephens , at the guilded Lion in Pauls Church-yard . 1645. TO My loving Neighbours and Christian Friends , at FORDHAM . Brethren , MY hearts desire and request unto God for you is , that yee may bee saved : I say the truth in Christ also , I lye not , my conscience bearing mee witnesse in the Holy Ghost , that I have great heavinesse , and continuall sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the Gospel , little labouring to acquaint themselves with the mystery of godlinesse ; for many walk , of whom I have told you often weeping , and now tell you again with sorrow , that they are the enemies of the crosse of Christ , whose end is destruction , whose God is their belly , who minde earthly things . You know ( Brethren ) how I have been amongst you , and in what manner , for these two yeers past ; and how I have kept back nothing ( to the utmost of the dispensation to mee committed ) that was profitable unto you ; but have shewed you and taught you , publickly , and from house to house , testifying to all , repentance towards God , and faith towards our Lor● Jesus Christ . Now with what sincerity this hath bin by mee performed ; with what issue and successe by you received , God the righteous Judge will one day declare ; for before him , must both you , and I appear , to give an account of the dispensation of the glorious Gospel amongst us : in the mean while , the desire of my heart is , to bee s●rvant to the least of you in the work of the Lord . And that in any way , which I can conceive profitable unto you either in your persons or your families . Now amongst my indevours in this kinde , after the Ordinance of publick Preaching the Word , there is not , I conceive , any more needfull , ( as all will grant that know the estate of this place , how taught of late dayes , how full of grossely ignorant persons ) then Catechising , which hath caused me to set aside some houres for the compiling of these following , which also I have procured to bee Printed meerly because the least part of the Parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my Preaching more fully instructed : as they are , the use of them I shall briefly present unto you . 1. The lesser Catechisme may bee so learned of the younger sort , that they may bee ready to answer to every question thereof . 2. The greater will call to minde much of what hath been taught you in publick , especially concerning the person a●● Offices of Jesus Christ . 3. Out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a Chapter of the one , is spent in unfolding a question of the other . 4. The texts of Scripture quoted , are d●ligently to bee sought out and pondered , that you may know indeed whether these things are so . 5. In ●eading the Word , you may have light into the meaning of many places , by considering what they are here produced to confirme . 6. I have been sparing in the doctrine of the Sacraments , because I have already been so frequent in examinations about them . 7. The handling of morall duties I have wholly omitted , because by Gods assistance I intend for you a briefe explication of the Lords Prayer , and the ten Commandements , with some Articles of the Creed , not unfolded in these , by themselves , by the way of Question and Answer . Now in all this as the paines hath been mine , so I pray that the benefit may bee yours ▪ and the praise his , to whom alone any good , that is in this or any thing else , is to bee ascribed . Now the God of heaven continue that peace , love , and amity amongst our selves , which hitherto hath ben unshaken , in these divided times , and grant that the Scepter and Kingdome of his Son may bee gloriously advanced in your hearts , that the things which concern your peace , may not bee hidden from your eyes in this your day : which is the daily prayer of From my Study , Septem. the last , Your servant in the work of the Lord , J.O. THE Lesser Catechisme . Question , WHence is all truth concerning God , and our selves to bee learned ? Answ. From the holy Scripture , the Word of God . Q. What doe the Scriptures teach that God is ? A. An eternall , infinite , most holy Spirit , giving beeing to all things , and doing with them whatsoever hee pleaseth , Q. Is there but one God ? A. One onely , in respect of his essence , and being , but one in three distinct persons , of Father , Son , and Holy Ghost . Quest . What else is held forth in the Word concerning God , that wee ought to know ? A. His Decrees , and his Works . Q ▪ What are the Decrees of God concerning us ? A. His eternall purposes , of saving some by Jesus Christ , for the praise of his glory ; and of condemning others for their sins . Q. What are the works of God ? A. Acts or doings of his power , whereby hee createth , sustaineth , and governeth all things . Q. What is required from us towards Almighty God ? A. Holy and spirituall obedience , according to his Law given unto us . Q. Are wee able to doe this of our selves ? A. No , in no wise , being by nature unto every good work reprobate . Q. How came wee into this estate , being at the first created in the image of God , in righteousnesse and innocency ? A. By the fall of our first Parents , breaking the Covenant of God , losing his grace and deserving his curse . Q. By what way may wee bee delivered from this miserable estate ? A. Onely by Jesus Christ . Q. What is Iesus Christ ? A. God and man united in one person , to bee a Mediator between God and man . Q. What is hee unto us ? A. A King , a Priest , and a Prophet . Q. Wherein doth bee exercise his Kingly power towards us ? A. In converting us unto God by his Spirit , subduing us unto his obedience , and ruling in us by his grace . Q. In what doth the exercise of his Priestly office for us chiefely consist ? A. In offering up himself an acceptable sacrifice on the crosse , so satisfying the justice of God for our sins , removing his curse from our persons , and bringing us unto him . Q. Wherein doth Christ exercise his propheticall Office towards us ? A. In revealing to our hearts , from the bosome of his Father , the way , and truth , whereby wee must come unto him . Q. For whose sake doth Christ perform all these ? A. Onely for his Elect. Q. In what condition doth Jesus Christ exercise these Offices ? A. Hee did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . Q. What is the Church of Christ ? A. The universall company of Gods Elect , called to the adoption of children . Q. How come wee to bee members of this Church ? A. By a lively faith . Q. What is a lively faith ? A. An assured resting of the soule upon Gods promises of mercy in Jesus Christ , for pardon of sins here , and glory hereafter . Q. How come wee to have this faith ? A. By the effectuall working of the spirit of God in our hearts , freely calling us from the state of Nature , to the state of Grace . Q. Are wee accounted righteous for our faith ? A. No , but onely for the righteousnesse of Christ , freely imputed unto us , and laid hold of by faith . Q. 1. Is there no more required of us , but faith onely ? A. Yes , repentance also , and holinesse . Q. 2. What is repentance ? A. A forsaking of all sin , with godly sorrow for what wee have committed . Q. 3. What is that holinesse which is required of us ? A. Universall obedience to the will of God revealed unto us . Q. What are the priviledges of beleevers ? A. First , union with Christ ; secondly , adoption of children ; thirdly , communion of Saints ; fourthly , right to the seales of the new Covenant ; fifthly , Christian liberty ; sixtly , resurrection of the body to life eternall . Q. 1. What are the Sacraments , or seales of the new Covenant ? A. Visible seales of Gods spirituall promises , made unto us in the blood of Jesus Christ . Q. 2. Which bee they ? A. Baptism , and the Lords Supper . Q. What is Baptisme ? A. An holy Ordinance , whereby being sprinkled with water according to Christs institution , wee are by his grace made children of God , and have the promises of the Covenant sealed unto us . Q. What is the Lords Supper ? A. An holy Ordinance of Christ appointed to communicate unto beleevers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . Q. 2. Who have a right unto this Sacrament ? A. They onely who have an interest in Jesus Christ by faith . Q. What is the communion of Saints ? A. An holy conjunction between all Gods people , partakers of the same Spirit , and members of the same mysticall body . Q. What is the end of all this dispensation ? A. The glory of God in our salvation . Glory bee to God on high . THE Greater Catechisme . CHAP. I. Of the Scripture . Question 1. WHat is Christian Religion ? Answ. The only ( a ) way of (1) (2) knowing God aright , and ( b ) living unto him . ( a ) Joh. 14.5 ●oh . 17.3 . Act. 4.12 ( b ) Col. 1.10 . 2 Cor. 5.15 . Gal. 2.19 , 20. Q. 2. Whence is it to bee learned ? A. From the holy (3) Scripture onely . Isa. 8.20 . Joh. 5.39 . Q. 3. What is the Scripture ? A. The books of the ( a ) Old , and ( b ) New (4) (5) (6) Testament , ( c ) given by inspiration from God , containing all things necessary to bee beleeved and done , that God may bee worshipped and our soules saved . ( a ) Isa. 8.20 . Rom. 3.2 . ( b ) Rev. 22.19 , 20. ( c ) 2 Tim. 2.16 , 17. Psal. 19.7 , 8. Jer. 7.31 . Joh. 20.31 . Q. 4. How know you them to bee the word of God ? A. By the ( a ) testimony (7) of Gods Spirit , working faith in my heart , to close with that ( b ) heavenly Majesty , and cleare divine truth , that shineth in them . ( a ) Matth. 16.17 . Joh. 16.13 . 1 Thess. 2.13 . 1 Joh. 2.20 . 1 Joh. 5.6 . ( b ) Luk ▪ 24.32 . 1 Cor. 2.14 . Heb. 4.12 . 2 Pet. 1.19 . CHAP. II. Of God . Q. 1. What doe the Scriptures teach concerning God ? A. First , what hee is , or his Nature ; secondly , what hee doth , or his Works . Exod. 3.14 . Isa. 44.6 . Heb. 1.1 , 2 , 3. Heb. 11.6 . Q. 2. What is God in himselfe ? A. An ( a ) eternall ( b ) infinite , ( c ) (1) (2) (3) incomprehensible ( d ) spirit , ( e ) giving beeing to all things , and doing with them whatsoever hee pleaseth . ( a ) Deut. 33.37 . Isa. 57.15 . Revel. 1.8 . ( b ) 1 King 8.27 . Psal. 139.2 , 3 , 4 , 5. &c. ( c ) Exod. 32.20 . 1 Tim. 6.16 . ( d ) Joh. 4 , 24. ( e ) Gen. 1.1 . Psal. 115.3 . & 135.6 . Isa. 46.10 . Joh. 5 17. Heb. 1.2 . Q. 3. Doe wee here know God as hee is ? A. No , his glorious beeing is not of us , in this life , to bee comprehended . Exod. 33.23 . 1 Cor. 13.12 . Q. 4. Whereby is God chiefely made known unto us in the word ? A. First , by his ( f ) Names , secondly , by his ( g ) Attributes , or properties . ( f ) Exod. 3.14 . ch. 6.3 . Psa. 83.18 . ( g ) Exo. 34.6 , 7. Mat. 5.48 . Q. 5. What are the names of God ? A. Glorious titles , which hee (4) hath given himselfe , to hold forth his excellencies unto us , with some perfections , wherby hee will reveale himselfe . Exod. 3 , 14 , 15. & 6.3 . & 34.6 , 7. Gen. 17.1 . Q. 6. What are the Attributes of God ? A. His infinite perfections , in being and working . Revelat. 4.8 , 9 , 10 , 11. Q. 7. What are the chiefe attributes of his beeing ? A. ( a ) Eternity , ( b ) infinitenesse , ( c ) simplicity , (1) (2) or purity , ( d ) all-sufficiency , ( e ) perfectnesse , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) Deut. 33.37 . Psal. 93.2 . Esa. 57.15 . Revel. 1.11 . ( b ) 1 King. 8.27 . Psal. 139.1 , 2 , 3 , 4.8 ▪ 9. ( c ) Exod. 3.14 . ( d ) Gen. 17.1 . Psal. 135.4 , 5. ( e ) Joh. 11.7 , 8 , 9. Rom. 11.33 , 34 , 35 , 36. ( f ) Mal. 3.6 . Jam. 1.17 ▪ ( g ) Judg ▪ 8.19 . 1 Sam. 25.34 . 2 King ▪ 3.14 . Ezek. 14.16 . & 16.48 . M●tth . 16.16 . Act. 24.15 . 1 The . 1.9 . ( h ) Dan. 11.3 . Esa. 46.10 . Ephes. 1.5.11 . Jam. 1.18 . ( i ) Psal. 7.2 . & 139 ▪ 2. & 147.4 . Ier. 11.20 . Heb. 4.13 . Q. 8. What are the attributes which usually are ascribed to him in his works , or the acts of his will ? A. ( k ) Goodnesse , ( l ) power , ( m ) (3) (4) justice , ( n ) mercy , ( o ) holinesse , ( p ) wisdome , and the like , which hee delighteth to exercise towards his creatures , for the praise of his glory . ( k ) Psal. 119 , 68. Mat. 19.17 . ( l ) Exod. 15.11 . Psal. 62.10 . Revel. 19.1 . ( m ) Zeph. 3.5 . Psal. 11.7 . Ierem. 12.1 . Rom. 1.32 . ( n ) Psal. 130.7 . Rom. 9.15 . Ephes. 2.4 . ( o ) Exod. 15.11 . Iosh. 24.19 . Hab. 1.13 . Revel. 4.8 . ( p ) Rom. 11.33 . & 16.17 . CHAP. III. Of the holy Trinity . Q. 1. Is there but one God to whom these properties doe belong ? A. ( a ) One onely , in respect of his Essence and being , but one ( b ) in three distinct persons , of Father , Sonne , and holy Ghost . ( a ) Deut. 6.4 . Matth. 19.17 . Ephes. 4.5 , 6. ( b ) Gen. 1.7 . 1 Ioh. 5.7 . Matth. 28.19 . Q. 2. What mean you by Person ? A. A distinct manner of (1) (2) (3) subsistence or beeing , distinguished from the other Persons , by its own properties . Ioh. 5.17 . Heb. 1.3 . Q. 3. What is the distinguishing property of the person of the Father ? A. To bee of himself onely , the fountain of the God-head . Ioh. 5.26 , 27. Ephes. 1.3 . Q. 4. What is the property of the Son ? A. To be begotten of his Father , from eternity . Psal. 2.7 . Ioh. 1.14 . & 3.16 . Q. 5. What of the Holy Ghost ? A. To proceed from the Father and the Son . Ioh. 14.17 . & 16.14 . & 15.26 . & 20.22 . Q. 6. Are these three one ? A. One ( a ) every way , in Nature , Will , and Essentiall properties , ( b ) distinguished onely in their personall manner of subsistence . ( a ) Ioh. 10.30 . Rom. 3.30 . ( b ) Ioh. 15.26 . 1 Ioh. 5.7 ▪ Q. 7. Can wee conceive these things as they are in themselves ? A. Neither ( a ) wee , nor yet the ( b ) Angels (4) of Heaven , are at all able to dive into these secrets , as they are internally in God ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 Tim. 6.16 . ( b ) Esa. 6.2 , 3. ( c ) Col. 1.11 , 12 , 13 , 14. CHAP. IV. Of the works of God , and First , of those that are internall and immanent . Q. 1. What doe the Scriptures teach concerning the works of God ? A. That they are of two sorts ▪ first , internall (1) in his counsell , decrees , and purposes , towards his creatures ; secondly , externall in his works , over and about them , to the praise of his own glory . Act. 15.18 . Prov. 16.4 . Q. 2. What are the decrees of God ? A. ( a ) Eternall , ( b ) unchangeable purposes (2) (3) (4) of his will , concerning the beeing , and wel-beeing of his creatures . ( a ) Mich. 5.2 . Ephes. 3.9 . Act. 15.18 . ( b ) Esa. 14.24 . Esa. 46.10 . Rom. 9.12 . 2 Tim. 2.19 . Q. 3. Concerning which of his creatures chiefly are his decrees to bee considered ? A. Angels , and Men , for whom other things were ordained . 1 Tim. 5.21 . Jud. 6. Q. 4. What are the decrees of God concerning men ? A. Election , and Reprobation . Rom. 9.11 , 12. Q. 5. What is the decree of election ? A. The ( a ) eternall , ( b ) free , ( c ) immutable (5) (6) purpose of God , ( d ) whereby in Jesus Christ , he chuseth unto himselfe , whom hee pleaseth , out of ( e ) whole mankinde , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happinesse hereafter , for the praise of his glory , by the way of mercy . ( a ) Ephes. 1.4 . Act. 13.48 . Rom. 8.29 , 30. ( b ) Mat. 11.26 . ( c ) 2 Tim. 2.19 . ( d ) Ephes. 1.4 , 5. Mat. 22.14 . ( e ) Rom. 9.18 , 19 , 20 , 21. ( f ) Ioh. 6.37 . & chap. 17.6.9 , 10.24 . Q. 6. Doth any thing in us , move the Lord thus to chuse us from amongst others ? A. No , in no wise , wee are in the same lumpe with others rejected , when separated by his undeserved grace . Rom. 9.11 , 12. Matth. 11.25 . 1 Cor. 4.7 . 2 Tim. 1.9 . Q. 7. What is the decree of Reprobation ? A. The eternall purpose of God , to suffer many to sin , leave them in their sin , and not giving them to Christ , to punish them for their sin . Rom. 9.11 , 12 , 21 , 22. Prov. 16.4 . Mat. 11.25 , 26. 2 Pet. 2.12 . Iude 4. CHAP. V. Of the works of God that outwardly are of him . Q. 1. What are the works of God , that outwardly respect his creatures ? A. First , of Creation ; secondly , of (1) actuall providence . Psal. 33.9 . Heb. 1.2 , 3. Q. 2. What is the work of creation ? A. An act or work of Gods Almighty power , whereby of nothing in six dayes hee created Heaven , Earth , and the Sea , with all things in them contained , Gen. 1.1 . Exod. 20.11 . Prov. 16.4 . Q. 3. Wherefore did God make man ? A. For his own glory in his service (2) (3) and obedience , Gen. 1.26 , 27. & 2.16 , 17. Rom. 9.23 . Q. 4. Was man able to yeeld the service and worship that God required of him ? A. Yea , to the uttermost , being created upright in the Image of God , in purity , innocency , righteousnesse and holinesse , Gen. 1.26 . Eccles. 7.29 . Ephes. 4.24 . Col. 3.10 . Q. 5. What was the rule , whereby man was at first to bee directed in his obedience ? A. The Morall , or eternall Law of (4) God implanted in his Nature , and writen in his heart , by creation , being the tenor of the Covenant between God and him , Sacramentally typifyed by the tree of knowledge of good and evill , Gen. 2.15 , 16 , 17. Rom. 2.14 , 15. Ephes. 4.24 . Q. 6. Doe we stand in the same Covenant still , and have wee the same power to yeeld obedience unto God ? A. No , the ( a ) Covenant was (5) broken by the sin of Adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to doe good utterly lost . ( a ) Gen. 3.16 , 17 , 18. Gal. 3.10 , 11 , 21. H●b. 7.19 . & 8.13 . ( b ) Iob 14.4 . Psal. 51.5 ( c ) Gen. 6.5 . Ier. 13.23 . CHAP. VI . Of Gods actuall providence . Q. 1. What is Gods actuall providence ? A. The effectuall working of his (1) (2) (3) power , and Almighty act of his will , whereby hee sustaineth , governeth , and disposeth of all things , Men , and their actions , to the ends which hee hath ordained for them , Exod. 4.11 . Iob 5.10 , 11 , 12. & 9.5 , 6. Psal. 147.4 . Prov. 15.3 . Esa. 45.6 , 7. Joh. 5.17 . Act. 17.28 . Heb. 1.3 . Q. 2. How is this providence exercised towards mankinde ? A. Two wayes : first , ( a ) peculiarly towards his Church , or Elect , in their generations , for whom are all things : secondly , ( b ) towards all in a generall manner , yet with various and divers dispensations . ( a ) Deut. 32.10 . Psal. 17.8 . Zech. 2.8 . Mat. 16.18 . & 19.2.29 . 1 Pet. 5.7 . ( b ) Gen. 9.5 . Psal. 75.6 , 7. Esa. 45.6 . Mat. 5.45 . Q. 3. Wherein chiefly consists the outward providence of God towards his Church ? A. In three things , first , in ( a ) causing all (4) things to work together for their good ; secondly , in ( b ) ruling and disposing of Kingdomes , Nations , and Persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) Mat. 6.31 , 32 , 33. Rom. 8.28 . 1 Tim. 6.16 . 2 Pet. 1.3 . ( b ) Psal. 105.14 , 15. Esa. 44.28 . Dan. 2.44 . Rom. 9.17 . ( c ) Esa. 60.12 . Zech. 12.2 , 3 , 4 , 5. Luk. 18.7 ▪ Revel. 17.14 . Q. 4. Doth God rule also in and over the sinfull actions of wicked men ? A. Yea , hee willingly ( according (5) to his determinate counsell ) suffereth them to bee , for the manifestation of his glory , and by them effecteth his own righteous ends , 2 Sam. 12.11 . & 16.10 . 1 Kin. 11.31 . & 22.22 . Iob 1.21 . Prov. 22.14 . Esa. 10.6 , 7. Ezek. 21.19 , 20 , 21. Amos 7.17 . Act. 4.27 , 28. Rom. 1.24 . & 9.22 . 1 Pet. 2.8 . Revel. 17.17 . Q ▪ 5. Doth the providence of God extend it self to every small thing ? A. The least grasse of the field , haire of our heads , or worm of the earth , is not exempted from his knowledge and care , Iob 39. Psal. 104.21 . & 145.15 . Ionah 4.7 . Mat. 6.26 , 27 , 28 , 29. & 10.29 , 30. CHAP. VII . Of the Law of God . Q. 1. Which is the Law that God gave man at first to fulfill ? A. The same which was afterwards (1) writen with the finger of God in two Tables of stone on Mount Horeb , called the ten Commandements , Rom. 2.14 , 15. Q. 2. Is the observation of this Law still required of us ? A. Yes , to the uttermost tittle , Mat. 5.17 . 1 Joh. 3.4 . Rom. 3.31 . Iam. 2.8 . Gal. 3. Q. 3. Are wee able of our selves to (2) (3) perform it ? A. No , in no wise , the Law is spirituall , but wee are carnall , 1 King. 8.46 . Gen. 5.6 . Joh. 15.5 . Rom. 7.11 . & 8.7 . 1 Joh. 1.8 . Q. 4. Did then God give a Law whic● could not bee kept ? A. No , when God gave it , wee had power to keep it , which since wee have lost in Adam , Gen. 1.26 . Ephes. 7.29 . Rom. 5.12 . Q. 5. Whereto then doth the Law now serve ? A. For two generall ends , first , ( a ) to bee a rule of our duty , or to discover to us the obedience of God required ; secondly , ( b ) to drive us unto Christ . ( a ) Psal. 119.5 . 1 Tim. 1.8 , 9. ( b ) Gal. 3.24 . Q. 6. How doth the Law drive us unto Christ ? A. Divers wayes , as first , ( a ) by laying open unto us the utter disability of our nature , to doe any good ; secondly , ( b ) by charging the wrath and curse of God , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soule under bondage to sin , death , Satan , and hell , so making us long and seek for a Saviour . ( a ) Rom. 7.7 , 8 , 9. Gal. 3.19 . ( b ) Rom. 3.19 , 20. & 4.15 . & 5.20 . Gal. 3.10 . ( c ) Gal. 3.22 . Heb. 2.15 . CHAP. VIII . Of the state of corrupted Nature . Q. 1. How came this weaknesse and disability upon us ? A. By the sin , and (1) shamefull fall of our first parents , Rom. 5.12.14 . Q. 2. Wherein did that hurt us their posterity ? A. Divers wayes ; first , ( a ) in that wee were all guilty of the same breach of covenant with Adam , being all in him ; secondly , ( b ) our soules with his were deprived of that holinesse , innocency , and righteousnesse wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto God ; ( e ) by all which , wee are made obnoxious to the curse . ( a ) Joh. 3.36 . Rom. 5 12. Ephes. 2.3 . ( b ) 1 Gen. 3.10 . Ephes. 4.23 , 24. Col. 3.10 . ( c ) Iob ▪ ●4 . 4 . Psal. 51.7 . Ioh. 3.6 . Rom. 3.13 . ( d ) Gen. 6.5 . Ephes. 2.1 . Ier. 6.16 . & 13.23 . Rom. 8.7 . ( e ) Gen. 3.17 . Gal. 3.10 . Q. 3. Wherein doth the curse of God consist ? A. In divers things : first , ( a ) in the (2) guilt of death , temporall and eternall ; secondly , ( b ) the losse of the grace and favour of God ; thirdly , ( c ) guilt and horror of conscience , despaire and anguish here , with , fourthly , eternall damnation hereafter . ( a ) Gen. 2.17 . Rom. 1.18 . & 5.12 , 17. Ephes. 2.3 . ( b ) Gen. 3.24 . Ezek. 16.3 , 4 , 5. Ephes. 2.13 . ( c ) Gen. 3.10 . Esa. 48.22 . Rom. 3.9 , 19. Gal. 3.22 . ( d ) Gen. 3.10 , 13. Ioh 3.36 . Q. 4. Are all men born in this estate ▪ A. Every one without exception , Psal. 51.7 . Esa. 53.5 . Rom. 3.9.12 . Ephes. 2.3 . Q. 5. And doe they continue therein ? A. Of themselves (3) they cannot otherwise doe , being able neither to ( a ) know , nor ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto God . ( a ) Act. 8.31 . & 16.14 . 1 Cor. 2.14 . Ephes. 5.8 . Joh. 1.5 . ( b ) Jer. 6.16 . & 13.2 , 3. Luk. 4.18 . Rom. 6.16 . & 8.7 . ( c ) Joh. 6.44 . 2 Cor. 3.5 . Q. 6. Have they then no way of themselves , to escape the curse and wrath of God ? A. None at all , they can neither satisfie his justice , nor fulfill his Law . CHAP. IX . Of the Incarnation of Christ . Q. 1. Shall all mankinde then everlastingly perish ? A. No , God of his free grace hath prepared a way , to redeem and save his Elect , Joh. 3.16 . Esa. 53.6 . Q. 2. What way was this ? A. By sending his own Son (1) Jesus Christ , in the likenesse of sinfull flesh , condemning sin in the flesh , Rom. 8.3 . Q. 3. Who is this you call his own Son ? A. The second person of the Trinity , co-eternall , and of the same Deity with his Father , Joh. 1.14 . Rom. 1.3 . Gal. 4.4 . 1 Joh. 1.1 . Q. 4. How did God send him ? A. By causing him to bee made flesh of a pure Virgin , and to dwell among us , that hee might bee obedient unto death , the death of the crosse , Esa. 50.6 . Joh , 1.14 . Luk. 1.35 . Phil. 2.8 . 1 Tim. 6.16 . CHAP. X. Of the person of Jesus Christ . Q. 1. What doth the Scripture teach us of Jesus Christ ? A. Chiefly two things ; first , his (1) (2) Person , or what hee is in himself ; secondly , his Offices , or what hee is unto us . Q. 2. What doth it teach of his Person ? A. That hee is truely God , and perfect man , partaker of the natures of God and man in one person , between whom hee is a Mediator , Joh. 1.14 . Heb. 2.14.15 . Ephe. 4.5 . 1 Tim. 2.5 . 1 Joh. 1.1 . Q. 3. How prove you Jesus Christ to bee truely God ? A. Divers wayes ; 3 first , by places of Scripture speaking of the great God Jehovah , in the Old Testament , applyed to our Saviour in the New , as , Numb. 21.5 , 6. in 1 Cor. 10.9 . Psal. 102.24 , 25. in Heb. 1.10 . Esa. 6.2 , 3 , 4. in Joh. 12.40 , 41. Esa. 8.13 , 14. in Luk. 2.34 . Rom. 9.33 . Esa. 40.3 , 4. in Joh. 1. Esa. 45.22 , 23. in Rom. 14.11 . Phil. 2.8 . Mal. 3.1 . in Matth. 11.10 . Secondly , By the workes of the Deity ascribed unto him , as first , of creation , Ioh. 1.3 . 1 Cor. 8.6 . Heb. 1.21 . secondly , of preservation in providence , Heb. 1.3 . Ioh. 5.17 . thirdly , 4 Miracles . Thirdly , By the essentiall attributes of God , being ascribed unto him ; as first , immensity , Mat. 28.20 . Ioh. 14.23 Ephes. 3 17. secondly , Eternity , Ioh. 1.1 . Revel. 1.11 . Mich. 5.2 . thirdly , Immutability , Heb. 1.11 , 12. fourthly , Omniscience , Ioh. 21.17 . Revel. 2.23 . fifthly , Majesty and glory equal to his Father , Joh. 5.23 . Revel. 5.13 . Phil. 1.2.6.9 , 10. Fourthly , By the Names given unto him ; as first , of God expressely , Joh. 1.1 . & 20.28 . Act. 20.28 . Rom. 9.5 . Phil. 2.6 . Heb. 1.8 . 1 Tim. 3.16 . secondly , of the Son of God , Joh. 1.18 . Rom. 8.3 . &c. Q. 4. Was it necessary that our Redeemer should bee God ? A. Yes , that hee might bee able to save to the uttermost , and to satisfie the wrath of his Father , which no creature could perform , Esa. 43.25 . & 53.6 . Dan. 9.17.19 . Q. 5. How prove you that hee was a perfect man ? A. First , by the Prophesies that went before , 5 that so hee should bee , Gen. 3.15 . & 18.18 . Secondly , by the relation of their accomplishment , Mat. 1.1 . Rom. 1.4 . Gal. 4.4 . Thirdly , by the Scriptures , assigning to him those things , which are required to a perfect man ; as , first , a Body , Luk. 24.39 . Heb. 2.17 . & 10.5 . 1 Joh. 1.1 . secondly , a Soule , Matth. 26.39 . Mark . 14.34 . and therein , 6 first , a will , Mat. 26.39 . secondly , affections , Mat. 3.5 . Luk. 10.21 . thirdly , indowments , Luk. 2.52 . Fourthly , generall infirmities of nature , Mat. 4 2. Ioh. 4.6 . Heb. 2.18 . Q. 6. Wherefore was our Redeemer to bee man ? A. That the nature which had offended , might suffer , and make satisfaction , and so hee might bee every way a fit and sufficient Saviour for men , Heb. 2.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. CHAP. XI . Of the Offices of Christ , and first of his Kingly . Q. 1. How many are the Offices of Iesus Christ ? A. Three ; first , of a ( a ) King ; secondly , ( b ) a (1) (2) Priest ; thirdly , a ( c ) Prophet . ( a ) Psal. 2.6 . ( b ) Psal. 110.4 . ( c ) Deut. 18.15 . Q. Hath hee these Offices peculiarly by nature ? A. No , hee onely received them for the present dispensation , untill the work of redemption bee perfected , Psal. 110.1 . Act. 2.36 . & 10.42 . 1 Cor. 13.12 . & 15.27 , 28. Phil. 2.9 . Heb. 3.2.6 . & 2.7 , 8 , 9. Q. 3. Wherein doth the Kingly Office of Christ consist ? A. In a twofold power ; first , his power of ruling in , and over his Church ; secondly , his power of subduing his enemies , Psal. 110.3 , 4 , 5 , 6 , 7. Q. 4. What is his ruling power in , and over his people ? A. That supreme authority , which (3) (4) for their everlasting good , hee useth towards them , whereof in generall there bee two acts ; first , ( a ) intern●ll , and spirituall , in converting their soules unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) externall and ecclesiasticall , in giving perfect Laws , and Rules for their government , as gathered into holy societies , under him . ( a ) Esa. 53.12 . & 59.20 , 21. with Heb. 8.10 , 11 , 12. Esa. 61.1 , 2. Ioh. 1.16 . & 12.32 . Mark 1.15 . Mat. 28.20 . 2 Cor. 10.4 , 5. ( b ) Mat. 16.19 . 1 Cor. 12.28 . Ephes. 4.8 , 9 , 10 , 11 , 12 , 13 , 14. 2 Tim. 3.16 , 17. Revel. 22.18 , 19. Q. 5. How many are the acts of his Kingly power , towards his enemies ? A. Two also , first , ( a ) internall , by the (5) mighty working of his Word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) externall , in judgements and vengeance , which oft times hee beginneth in this life , and will continue unto eternity , ( a ) Psal. 110. Ioh. 6.46 . & 8 59. & 9.41 . & 12.40 . 2 Cor. 10.4 , 5 , 6. 1 Cor. 5.6 . 1 Tim. 1.20 . ( b ) Mark . 16.16 . Luk. 19.21 . Act. 13.11 . Revel. 17.14 . CHAP. XII . Of Christs Priestly Office . Q. 1. By what meanes did Jesus Christ undertake the Office of an eternall Priest ? A. By ( a ) the Decree , Ordination , and will of God his Father , ( b ) whereunto hee yeelded voluntary obedience , so ( c ) that concerning this , there was a compact and Covenant between them . ( a ) Psal. 110.4 . Heb. 4.5 , 6. & 7.17 , 18. ( b ) Esa. 50.4 , 5 , 6. Heb. 10 5 , 6 , 7 , 8 , 9 , 10. ( c ) Psal. 2.7 , 8. Esa. 53.8 , 10 , 11 , 12. Phil. 2.7 , 9. Heb. 12.2 . Ioh. 17.2 , 4. Q. 2. Wherein doth his execution of this Office consist ? A. In bringing his people unto God , Heb. 2.10 . and 4 15. and 7.25 . Q. 3. What are the parts of it ? A. First , ( a ) oblation ; secondly , ( b ) intercession (1) ( a ) Heb. 9.13 . ( b ) Heb. 7.25 . Q. 4. What is the oblation of Christ ? A. The ( a ) offering up of himselfe upon the Altar of the Crosse , an holy propitiatory sacrifice , for the sins of all the Elect throughout the world , as ( b ) also the presentation of himself for us in Heaven , sprinkled with the blood of the Covenant . ( a ) Esa. 53.10.12 . Ioh. 3.16 . & 11.51 , 52. & 17.19 . Heb. 9.13 , 14. ( b ) Heb. 9.24 . Q. Whereby doth this oblation doe good unto us ? A. Divers wayes : first , in that it satisfyed the justice of God ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratifyed the new Covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation betweene God and us is wrought , Ephes. 2.14 , 15. Q. 6. How did the oblation of Christ , satisfie Gods justice for our sin ? A. In that for us , hee underwent the (2) punishment due to our sin , Esa. 53.4 , 5 , 6. Ioh. 10.11 . Rom. 3.25 , 26. & 4.25 . 1 Cor. 15.3 . 2 Cor. 5.21 . Ephes. 5.2 . 1 Pet. 2.24 . Q. 7. What was that punishment ? A. The wrath of God , the curse (3) of the Law , the paines of hell , due to sinners , in body and soule , Gen. 2.17 . Deut. 27.27 . Esa. 59.2 . Rom. 5.12 . Ephes. 2.3 . Ioh. 3.36 . H●b. 2.14 . Q. Did Christ undergoe all these ? A. Yes , in respect of the greatnesse (4) and extremity , not the eternity and continuance of those paines , for it was impossible hee should bee holden of death , Matth. 26.38 , 39. Mark . 14.33 . & 15.34 . Gal. 3.13 . Ephes. 2.16 . Col. 1.20 . Heb. 5.7 . Psal. 18 5. Q. 9. How could the punishment of one , satisfie for the offence of all ? A. In that hee was not a meere (5) man onely , but God also , of infinite more value then all those who had offended , Rom. 5.9 . Heb. 9.26 . 1 Pet. 3.18 . Q. 10. How did the oblation of Christ redeem us from death , and hell ? A. First , ( a ) by paying a ransome (6) to God , the Judge and Law-giver , who had condemned us ; secondly , ( b ) by overcomming , and spoyling Satan , death , and the powers of hell , that detained us captives , ( a ) Matth. 20.28 . Ioh. 6.38 . Mark . 10.4 , 5. Rom. 3.25 . 1 Cor. 6.20 . Gal. 3.13 . Ephes. 1.7 . 1 Tim. 2.6 . Heb. 10.9 . ( b ) Ioh. 5.24 . Col. 2.13 , 14 , 15. 1 Thess. 1.10 . Heb. 2.14 . 1 Pet. 1.18 , 19. Q. 11. What was the ransome that Christ paid for us ? A. His own pretious blood , Act. 20.28 . 1 Pet. ● . 19 . Q. 12. How was the new Covenant ratifyed in his blood ? A. By being accompanyed with (7) his death , for that as all other Testaments , was to bee ratifyed by the death of the Testator , Gen. 22.18 . Heb. 9.16 . & 8.10 , 11 , 12. Q. 13. What is this new Covenant ? A. The gratious , free , immutable promise of God made unto all his Elect fallen in Adam , to ( b ) give them Jesus Christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of Faith from them unto this promise and new obedience . ( a ) Gen. 3.15 . Ier. 31.32 , 33 ▪ 34. & 32.40 . Heb. 8.10 , 11 , 12. ( b ) Gal. 3.8.16 . Gen. 12.3 . ( c ) Rom. 8.32 . Ephes. 1.3 , 4. ( d ) Mar. 16.16 . Ioh. 1.12 . & 10.27 , 28. Q. 14. How did Christ procure for us grace , faith , and glory ? (9) A. By the way of purchase (8) and merit , for the death of Christ deservedly procured of God , that hee should blesse us with all spirituall blessings , needfull for our comming unto him , Esa. 53.11 , 12. Ioh. 17.2 . Act. 20.28 . Rom. 5.17 , 18. Ephes. 2.15 , 16. & 1.4 . Phil. 1.29 . Tit. 2.14 . Revel. 1.5 , 6. Q. 15. What is the intercession of Christ ? A. His continuall soliciting (10) of God on our behalf , begun here in fervent prayers , continued in Heaven , by appearing as our advocate at the Throne of Grace , Psal. 2.8 . Rom. 8.34 . Heb. 7.25 . & 9.24 . & 10.19 , 20 , 21. 1 Joh. 2.1 , 2. Joh. 17. CHAP. XIII . Of Christs Propheticall Office . Q. 1. Wherein doth the propheticall Office of Christ consist ? A. In his Embassage (1) from God to man , revealing from the bosome of his Father , the whole mystery of godlinesse , the way and Truth , whereby wee must come unto God , Matth. 5. Joh. 1.18 . & 3.32 . & 10.9.14 . & 14.5 , 6. & 17.8 . & 18.37 . Q. 2. How doth hee exercise this Office towards us ? A. By making known (2) the whole Doctrine of truth unto us , in a saving and spirituall manner , Deut. 18.18 . Esa. 42.6 . Heb. 3.1 . Q ▪ 3. By what means doth hee perform all this ? A. Divers , as first , ( a ) internally and effectually by his Spirit , writing his Law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the Word Preached . ( a ) Jer. 31.32 , 33. 2 Cor. 3.3 . 1 Thess. 4.9 . Heb. 8.10 . ( b ) Joh. 20.31 . 1 Cor. 12.28 . Ephes. 4.8 , 9 , 10 , 11 , 12 , 13. 2 Pet. 1.21 . CHAP. XIV . Of the twofold estate of Christ . Q. 1. In what estate or condition doth Christ exercise these Offices ? A. In a twofold estate ; first , of humiliation (1) (2) (3) or abasement ; secondly , of exaltation , or glory , Phil. 2.8 , 9 , 10. Q. 2. Wherein consisteth the state of Christs humiliation ? A. In three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole Law , Morall and Ceremoniall ; thirdly , in his ( c ) passion or induring all sorts of miseries , even death it self . ( a ) Luk. 1.35 . Ioh. 1.14 . Rom. 1.3 . Gal. 4.4 . Heb. 2.9 , 14. ( b ) Matth. 3.15 . & 5.17 . Luk. 2.21 . Ioh. 8.46 . 2 Cor. 5. 21. 1 Pet. 1.19 . 1 Ioh. 3.5 . ( c ) Psa. 53.4 , 5 , 6. Heb. 2.9 . 1 Pet. 2.21 . Q. 3. Wherein consists his exaltation ? A. In first , his resurrection ; secondly , Ascension ; thirdly , sitting at the right hand of God ; by all which hee was declared to bee the Son of God with power , Mat. 28.18 . Rom. 1.4 & 4 ▪ 4. Ephes. 4.9 . Phil. 2.9 , 10. 1 Tim. 3.16 . CHAP. XV . Of the persons to whom the benefits of Christs Offices doe belong . Q. 1. Vnto whom doe the saving benefits of what Christ performeth in the execution of his Offices belong ? A. Onely to his Elect , (1) (2) (3) Joh. 17.9 . Esa. 63.9 . Heb. 3.6 . & 10.21 . Q. 2. Dyed hee for no other ? A. None , in respect of his Fathers eternall purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , Act. 20.28 . Matth. 20.28 . & 26.28 . Heb. 9.28 . Joh. 11.51 , 52. Esa. 53.12 . Ioh. 3.16 . & 10 11 , 12 , 13 , 15. Ephes. 5.25 . Rom. 8.32.34 . Gal. 3.13 . Ioh. 6.37.39 . Rom. 4.25 . 2 Cor. 5.19 , 20. Q. 3. What shall become of them for whom Christ dyed not ? A. Everlasting torments for their sinnes , their portion in their owne place , Mark . 16.16 . Ioh. 3.36 . Matth. 25.41 . Act. 1.25 . Q. 4. For whom doth he make intercession ? A. Onely for those who from eternity were given him by his Father , Ioh. 17. Heb 7.24 , 25. CHAP. XVI . Of the Church . Q. 1. How are the Elect called , in respect of their obedience unto Christ , and union with him ? A. His Church , Act. 20.28 . Ephes. 5.32 . Q. 2. What is the Church of Christ ? A. The whole company of Gods (1) (2) (3) (4) (5) Elect ( a ) , called ( b ) of God , ( c ) by the Word and Spirit , ( d ) out of their naturall condition , to the dignity of his children , and ( e ) united unto Christ their Head , by faith in the bond of the Spirit . ( a ) Act. 2.47 . 1 Tim. 5.21 . Heb. 12.22 , 23 , 24. ( b ) Rom. 1.5 , 6. Rom. 9 11.24 . 1 Cor. 4.15 . 2 Tim. 1.9 . ( c ) Act. 16.14 . Ioh. 3.8 . 1 Cor. 4.15 . 1 Pet. 1.23 . Heb. 8.10 . ( d ) Ephes. 2.11 , 12 , 13. Col. 1.13 . Heb. 2.14 , 15. 1 Pet. 2.9 . ( e ) Ioh. 17.21 . Ephes. 2.18 , 19 , 20 , 21 , 22. Q. 3. Is this whole Church alwayes in the same state ? A. No , one part of it is Militant , the other Triumphant . Q. 4. What is the Church Militant ? A. That portion of Gods Elect , which in their generation cleaveth unto Christ by Faith , and fighteth against the world , flesh , and devill , Ephes. 6.11 , 12. Heb. 11.13 , 14. & 12.1.4 . Q. 5. What is the Church Triumphant ? A. That portion of Gods people , who having fought their fight and kept the Faith , are now in heaven , resting from their labours , 6 Ephes. 5.27 . Revel. 3.21 . & ch. 14.13 . Q. 6. Are not the Church of the Jews , before the birth of Christ , and the Church of the Christians since , two Churches ? A. No , essentially they are but one , differing onely in some outward administrations , Ephes. 2.12 , 13 , 14 , 15 , 16. 1 Cor. 10.3 . Gal. 4.26 , 27. Heb. 11.15.26.40 . Q. 7. Can this Church bee wholly overthrown on the earth ? A. No , unlesse the Decree of God may bee changed , and the promise of Christ faile . Matth. 16.18 . & 28.20 . Ioh. 14.16 . Ioh. 17. 1 Tim. 3.15 . 2 Tim. 2.19 . CHAP. XVII . Of Faith . Q. 1. By what meanes doe wee become actuall members of this Church of God ? A. By a lively justifying Faith , (1) whereby wee are united unto Christ , the head thereof , Act. 2.47 . & 13.48 . Heb. 11.6 . & 12.22 , 23. & 4.2 . Rom. 5.1 , 2. Ephes. 2.13 , 14. Q. 2. What is a justifying Faith ? A. A ( a ) gracious resting upon (2) the free promises of God in Jesus Christ for mercy , ( b ) with a firm perswasion of heart , that God is a reconciled Father unto us in the Son of his love . ( a ) 1 Tim. 1.16 . Ioh 13.15 . & 19.25 . Rom. 4.5 . ( b ) Heb. 4.16 . Rom. 8.38 , 39. Gal. 2.20 . 2 Cor. 5.20 , 21. Q. 3. Have all this Faith ? A. None , but the Elect of God , Tit. 1.1 . Ioh. 10.26 . Matth. 13.11 . Act. 13.48 . Rom. 8.30 . Q. Doe not then others beleeve that make profession ? A. Yes ; with , first , historicall Faith , or a perswasion , that the things writen in the Word are true , James 2.9 . secondly , temporary Faith , which hath some joy of the affections , upon unspirituall grounds , in the things beleeved , Matth. 13.20 . Mark . 6.20 . Joh. 2.23 , 24. Act. 8.13 . CHAP. XVIII . Of our Vocation , or Gods calling us . Q. 1. How come wee to have this saving Faith ? A. It is freely bestowed upon us , and wrought in us , by the Spirit of God in our vocation or calling , Ioh. 6.29.44 . Ephes. 2.8 , 9. Phil. 1.29 . 2 Thess. 1.11 . Q. 2. What is our vocation , or this calling of God ? A. The free gracious (1) (2) act of Almighty God , whereby in Jesus Christ hee calleth and translateth us , from the state of Nature , sinne , wrath , and corruption , into the state of grace , and union with Christ , by the mighty , effectuall working of his Spirit , in the preaching of the Word . Col. 1.12 , 13. 2 Tim. 1.9 . Deut. 30.6 . Ezek. 36.26 . Matth. 11.25 , 26. Joh. 1.13 . & 3.3.8 . Ephes. 1.19 . Col. 2.12 . 1 Cor. 4.7 . Jam. 1.18 . 2 Pet. 2.20 . Act. 16.14 . Q. 3. What doe wee our selves perform in this change or work of our conversion ? A. Nothing at all , being meerly (3) wrought upon by the free grace and Spirit of God , when in our selves wee have no ability to any thing that is spiritually good , Matth. 7.18 . & 10.20 . Joh. 1.13 . & 15.5 . 1 Cor. 12.3 . 1 Cor. 2.5 . 2 Cor. 3.5 . Ephes. 2.1.8 . Rom. 8.26 . Phil. 1.6 . Q. 4. Doth God thus call all and every one ? A. All within the ●pale of the Church are outwardly called by the Word , none effectually but the Elect , Mat. 22.14 . Rom. 8.30 . CHAP. XIX . Of Justification . Q. 1. Are wee accounted righteous and saved for our Faith , when wee are thus freely called ? A. No , but meerely by the imputation of the righteousnesse of Christ , apprehended and applyed by Faith , for which alone the Lord accepts us , as holy and righteous , Esa. 43.25 . Rom. 3.23 , 24 , 25 , 26. Rom. 4.5 . Q. 2. What then is our justification , or righteousnesse before God ? A. The gracious free act (1) of God , imputing the righteousnesse of Christ to a beleeving sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to bee just , and accepted before him , Gen. 15.6 . Act. 13.38 , 39. Luk. 18.14 . Rom. 3.24 , 26.28 . Rom. 4.4 , 5 , 6 , 7 , 8. Gal. 2.16 . Q. 3. Are we not then righteous before God by our own works ? A. No , for of themselves , they can neither satisfie his justice , fulfill his Law , nor indure his tryall , Psal. 130.3 , 4. Psal. 143.2 . Esa. 64.6 . Luk. 17.10 . CHAP. XX . Of Sanctification . Q. 1. Is there nothing then required of us , but Faith onely ? A. Yes , ( a ) repentance , and ( b ) holinesse , or new obedience . ( a ) Act. 20.21 . Matth. 3.2 . Luk. 13.3 . ( b ) 2 Tim. 2.19 . 1 Thess. 4.7 . Heb. 12.14 . Q. 2. What is repentance ? A. Godly ( a ) sorrow for every known (1) (2) sin committed against God , ( b ) with a firme purpose of heart , to cleave unto him for the future , ( c ) in the killing of sinne , the quickning of all graces , to walk before him in newnes of life . ( a ) 2 Cor. 7.9 , 10 , 11. Act. 2.37 . Psal. 51.17 . ( b ) Psal. 34 14. Esa. 1.16 , 17. Ezek. 18.27 , 28. Act. 14.15 . ( c ) Ephes. 4.21 , 22 , 23 , 24. Rom. 6.12 , 13.18 , 19. Rom. 8.1 . 2 Cor. 5.17 . Gal. 6.15 . Q. 3. Can wee doe this of our selves ? A. No , it is a speciall gift and grace of God , which hee bestoweth on whom hee pleaseth , Levit. 20.8 . Deut. 30.6 . Ezek. 11.19 , 20. 2 Tim. 2.25 . Act. 11.18 . Q. 4. Wherein doth the beeing of true Repentance consist , without which it is not acceptable ? A. In its (3) performance according to the Gospel rule , with Faith and assured hope of divine mercy , Psal. 51.1 . Joh. 2.1 , 2. 2 Cor. 7.10 , 11. Act. 2 38. Matth. 27.4 . Q. 5. What is that holinesse which is required of us ? A. That ( a ) universall (4) (5) sincere obedience to the whole will of God , ( b ) in our hearts , mindes , wills , and actions , ( c ) whereby wee are in some measure made conformable to Christ our head . ( a ) Psalm . 119.9 . 1 Sam. 15.22 . Ioh. 14.15 . Rom. 6.9 . Heb. 12.14 . Tit. 2.12 . 2 Pet. 1.5 , 6 , 7. Esa. 1.16 , 17. ( b ) 1 Chron. 28.9 . Deut. 6.5 . Matth. 22.37 . ( c ) Rom. 8.29 . 1 Cor. 11.1 . Ephes. 2.21 . Col. 3.1 , 2 , 3. 2 Tim. 2.11 , 12. Q. 6. Is this holinesse or obedience in us perfect ? A. Yes , ( a ) in respect (6) of all the parts of it , but ( b ) not in respect of the degrees wherein God requires it . ( a ) 2 King. 20.3 . Job 1.1 . Mat. 5.48 . Luk. 1.6 . 2 Cor. 7.1 . Ephes. 4.24 . Tit. 2.12 . ( b ) Esa. 64.6 . Psal. 130.3 . Exod. 28.38 . Phil. 3.8 . Q. 7. Will God accept of that obedience which falls so short of what hee requireth ? A. Yes , from them (7) whose persons hee accepteth , and justifyeth freely in Jesus Christ , Rom. 12.1 . Phil. 4.18 . Heb. 13.16 . 1 Ioh. 3.22 . Ephes. 1.6 . Q. 8. What are the parts of this holinesse ? A. ( a ) Internall , in the quickning of all graces , purging all sins ; ( b ) and externall , in fervent and frequent prayers , almes , and all manner of righteousnesse . ( a ) Heb. 9.14 . Ephes. 3.16 , 17. Rom. 2.29 . & 6 ▪ 12. ( b ) Matth. 5.20 . Rom. 8.1 , 2. Ephes. 4.22 , 23. Tit. 2.12 . particular precepts are innumerable . Q. 8. May not others perform these duties acceptably , as well as those that beleeve ? A. No , (8) all their performances in this kinde are but abominable sins before the Lord , Prov. 15.8 . Joh. 9.31 . Tit. 1.15 . Heb. 11.6 . CHAP. XXI . Of the priviledges of Beleevers . Q. 1. What are the priviledges of those that thus beleeve and repent ? A. First , union with Christ ; secondly , adoption of children ; thirdly , Christian liberty ; fourthly , a spirituall holy right to the seales of the new Covenant ; fifthly , communion with all Saints ; sixthly , resurrection of the body unto life eternall . Q. 2. What is our union with Christ ? A. An ( a ) holy spirituall (1) (2) conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby wee are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) 1 Cor. 12.12 . Ioh. 15.1 , 2.5 , 6 , 7. & 17.23 . ( b ) Ephes. 4.15 . & 5.23 . Col. 1.18 . ( c ) 2 Cor. 11.2 . Ephes. 5.25 , 26 , 27. Revel. 21.9 . ( d ) Matth. 16.18 . Ephes. 2.20 , 21 , 22. 1 Pet. 2.4 , 5 , 6 , 7. ( e ) Rom. 8.9.11 . Gal. 4.6 . Phil. 1.19 . ( f ) Ioh. 1.12.16 . Ephes. 1.3 . Q. 3. What is our adoption ? A. Our gracious reception into the family of God , as his children , and co-heirs with Christ , Ioh. 1.12 . Rom. 8.15.17 . Gal. 4.5 . Ephes. 1.5 . Q. 4. How come wee to know this ? A. By the especiall working of the holy (3) Spirit in our heart● , sealing unto us the promises of God and raising up our soules to an assured expectation of the promised inheritance , Rom. 8.15.17 . Ephes. 4.30 . 1 Ioh. 3.1 . Rom. 8 19.23 . Titus 2.12 . Q. 5. What is our Christian liberty ? A. An (4) holy and spirituall ( a ) freedome from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the Law , ( e ) Jewish ceremonies , and ( f ) thraldome of conscience , purchased for us by Jesus Christ , and ( g ) revealed to us by the holy Spirit . ( a ) Gal. 5.1 . ( b ) Ioh. 8.32 , 34 , 36. Rom. 6.17 , 18. Esa. 61.1 . 1 Ioh. 1.7 . 2 Cor. 5.21 . ( c ) Rom. 8.15 . Heb. 2.15 . 1 Cor. 15.55 , 57. ( d ) Gal. 3.13 . Ephes. 2.15 , 16. Gal. 4.5 . Rom. 8.1 . ( e ) Act. 15.10 , 11. Gal. 3.4 , 5. chapters . ( f ) 2 Cor. 1.24 . 1 Cor. 7.23 . 1 Pet. 2.16 . ( g ) 1 Cor. 2.12 . Q. 6. Are wee then wholly freed from the Morall Law ? A. Yes , as ( a ) a Covenant (5) or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holinesse , ( a ) Jer. 31 31 , 32 , 33. Rom. 7.1 , 2 , 3. Rom. 6.14 . Gal. 3.19.24 . Rom. 8.2 . Gal. 5.18 . ( b ) Mat. 5.17 . Rom. 3 31. & 7.13.22 , 25. Q. 7. Are wee not freed by Christ from the Magistrates power , and humane authority ? A. No , being ordained of (6) God , and commanding for him , we owe them all lawfull obedience , Rom. 13.1 , 2 , 3 , 4. 1 Tim. 2.1 , 2. 1 Pet. 2.13.14 , 15. CHAP. XXII . Of the Sacraments of the new Covenant in particular , a holy right whereunto , is the fourth priviledge of beleevers . Q. 1. What are the seales of the new Testament ? A. Sacraments instituted of Christ to bee visible seales and pledges , whereby God in him confirmeth the promises of the Covenant to all beleevers , restipulating of them , growth in Faith and obedience , Mark . 16.16 . Joh. 3.5 . Act. 2.38 . & 22.16 . Rom. 4.11 . 1 Cor. 10.2 , 3 , 4. 1 Cor. 11.26 , 27 , 28 , 29. Q. 2. How doth God by these Sacraments bestow grace upon us ? A. Not by any (1) reall , essentiall conveying of spirituall grace , by corporeall meanes , but by the way of promise , obsignation and Covenant , confirming the grace wrought in us by the Word and Spirit , Heb. 4.2 . 1 Cor. 10. Rom 4.11 . & 1.17 . Mark . 16.16 . Ephes. 5.26 . Q. 3. How doe our Sacraments differ from the Sacraments of the Jewes ? A. Accidentally onely , in things concerning the outward matter and form , as their number , quality , clearnesse of signification , and the like , not essentially in the things signified , or grace confirmed , 1 Cor. 10.1 , 2 , 3 , &c. Joh. 6.35 . 1 Cor. 5.7 . Phil. 3.3 . Col. 2.11 . CHAP. XXIII . Of Baptisme . Q. 1. Which are these Sacraments ? A. Baptisme and the Lords Supper . Q. 2. What is Baptisme ? A. An ( a ) holy action appointed (1) (2) of Christ , whereby being sprinkled with water in the name of the whole Trinity , by a lawfull Minister of the Church , ( b ) wee are admitted into the family of God , ( c ) and have the benefits of the blood of Christ confirmed unto us . ( a ) Matth. 28.19 . Mark . 16.15 , 16. ( b ) Act. 2.41 . & 8.37 . ( c ) Act. 2.38 , 39. Joh. 3.5 . Rom. 6.3 , 4 , 5. 1 Cor. 12.13 . Q. 3. To whom doth this Sacrament belong ? A. Unto all , to whom the promise of the Covenant is made , that is , to beleevers and to their seed , Act. 2.39 . Gen. 17.11 , 12. Act. 16.15 . Rom. 4.10 , 11. 1 Cor. 7.14 . Q. 4. How can Baptisme seale the pardon of all sins to us , all our personall sins following it ? A. Inasmuch as it is a seale of that promise which gives pardon of all to beleevers , Act. 2.39 . Rom. 4.11 , 12. CHAP. XXIV . Of the Lords Supper . Q. 1. What is the Lords Supper ? A. An ( a ) holy action instituted and (1) appointed by Christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by Faith , being ( d ) represented by bread and wine , ( e ) blessed by his Word , and Prayer , ( f ) broken , (2) powred out , and received of beleevers . ( a ) Mat. 26.20 , 21 , Luk. 22.14 , 15 , 16 , 17 , 18 , 19 , 20. 1 Cor. 11 ▪ 23 , 24. ( b ) Luk. 22.19 . 1 Cor. 11.25 , 26. ( c ) Mark . 14.22 , 23 , 24. 1 Cor. 11.24 , 25. Joh. 6.63 . ( d ) 1 Cor. 11.23 , 25. ( e ) 1 Cor. 11.24 . Mat. 26.26 . ( f ) Mat. 26.26 . Mark . 14.22 . Luk. 22.19 . Q. 2. When did Christ appoint this Sacrament ? A. On the night wherein hee was betrayed to suffer , 1 Cor. 11.23 . Q. 3. Whence is the right use of it to bee learned ? A. From the Word , (3) practice , and actions of our Saviour , at its institution . Q. 4. What were the actions of our Saviour to bee imitated by us ? A. First , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a Table gesture , Matth. 26.26 . Mark . 14.22 . Luk. 22.19 , 20. 1 Cor. 11.23 , 24. Q. 5. What were the words of Christ ? A. First , of command , Take eate ; secondly , of promise , This is my body ; thirdly , of institution , for perpetuall use , This doe , &c. 1 Cor. 11.24 , 25 , 26. Q. 6. Who are to bee (4) (5) receivers of this Sacrament ? A. Those onely have a true right to the signes , who by Faith have an holy interest in Christ , the thing signifyed , 1 Cor. 11.27 , 28 , 29. Joh. 6.63 . Q. 7. Do the elements remain bread and wine still , after the blessing of them ? A. Yes , all the spirituall change is wrought by the Faith of the Receiver , not the words of the giver ; to them that beleeve , they are the body and blood of Christ , Joh. 6.63 . 1 Cor. 10.4 . & 11.29 . CHAP. XXV . Of the Communion of Saints , the fifth priviledge of beleevers . Q ▪ 1. What is the communion of Saints ? A. An holy conjunction (1) between all Gods people , wrought by their participation of the same spirit whereby wee are all made members of that one body , whereof Christ is the head , C●nt . 6.9 . Ier. 32.39 . Ioh. 17.22 . 1 Cor. 12.12 . Ephes. 4.3 , 4 , 5 , 6.13 . 1 Ioh. 1.3.6 , 7. Q. 2. Of what sort is this union ? A. First , ( a ) spirituall and internall , in the injoyment of the same spirit and graces , which is the union of the Church Catholick ; secondly , ( b ) externall and ecclesiasticall in the same outward Ordinances , which is the union of particular Congregations , ( a ) 1 Cor. 12.12 , 13. Ephes. 2.16 , 19 , 20 , 21 , 22. 1 Cor. 10.17 . Ioh. 17.11.21 , 22. Ioh. 10.16 . Heb. 2.11 . ( b ) 1 Cor. 1.10 , 11. Rom. 12.5 . 1 Cor. 12.27 , 28. Ephes. 4.11 , 12 , 13. Phil. 2.2 . Col. 3.15 . 1 Pet. 3.8 . CHAP. XXVI . Of particular Churches . Q. 1. What are particular Churches ? A. Peculiar ( a ) assemblies (1) (2) of Professors in one place , ( b ) under Officers of Christs institution , ( c ) injoying the Ordinances of God , ( d ) and leading lives beseeming their holy calling . ( a ) Act. 11.26 . 1 Cor. 4.17 . & 11.12 . 2 Cor. 1.1 . ( b ) Act. 20.17.28 . & 14.23 . 2 Cor. 8.23 . Heb. 13.17 . ( c ) 1 Cor. 1.5 . Revel. 2.1 , 2 , 3. ( d ) 2 Thess. 3.5.6.11 . Gal. 6.16 . Phil. 3.18 . 1 Thess. 2.12 . Q. 2. What are the Ordinary Officers of such Churches ? A. First , ( a ) Pastors or Doctors (3) to teach and exhort ; secondly , ( b ) Elders to assist in rule and government ; thirdly , ( c ) Deacons to provide for the poore . ( a ) Rom. 12.7 , 8. Ephes. 4.11 . 1 Cor. 12.28 . ( b ) Rom. 12.8 . 1 Tim. 5.17 . ( c ) Act. 6.2 , 3. Q. 3. What is required of these Officers , especially the chiefest , or Ministers ? A. ( a ) That they bee faithfull in the Ministry committed unto them , ( b ) sedulous in dispensing the Word , ( c ) watching for the good of the soules committed to them , ( d ) going before them in an example of all godlinesse and holinesse of life . ( a ) 1 Cor. 4.2 . Act. 20.18 , 19 , 20. ( b ) 2 Tim. 2.15 . & 4.1 , 2 , 3 , 4 , 5. ( c ) Tit. 1.13 . 1 Tim. 4.15 , 16. ( d ) Tit. 2.7 . 1 Tim. 4.12 . Matth. 5.16 . Act. 25. Q. 4. What is required in the people unto them ? A. Obedience ( a ) to their message and Ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) 2 Cor. 5.20 . Rom. 6.17 . Heb. 13.17 . 2 Thess. 3.14 . Rom. 16.19 . 2 Cor. 10.4 , 5 , 6. ( b ) 1 Cor. 4.1 . Gal. 4.14 . 1 Tim. 5.17 , 18. ( c ) Luk. 10.7 . Jam. 5.4 . 1 Tim. 5.17 , 18. 1 Cor. 9.9 , 10 , 11 , 12 , 13. Notes, typically marginal, from the original text Notes for div A53723e-480 Chap. 1. Of the Greater . Chap. 2. Chap. 3. Chap. 4. Chap. 5 , 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10. Chap. 11. Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. Chap. 22. Chap. 23. Chap. 24. Chap. 25. Notes for div A53723e-1960 (1) Every one out of this way everlastingly damned . (2) The life of Religion is in the life . (3) Popish traditions are false lights leading from God . (4) The authority of the Scripture dependeth not on the authority of the Church , as the Papists blaspheme . (5) All humane inventions , unnecessary helps in the worship of God . (6) The Word therefore is the sole directory for faith , worship , and life . (7) This alone perswadeth , & inwardly convinceth the heart , of the divine verity of the Scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , I their antiquity ; 2 preservation from fury ; 3 prophesies in them ; 4 the holinesse and Majesty of their Doctrine , agreeable to the nature of God ; 5 Miracles ; 6 the testimony of the Church of all ages ; 7 the blood of innumerable Martyrs , &c. (1) The perfection of Gods beeing is known of us chiefly by removing all imperfections . (2) Hence , the abominable vanity of Idolaters and of the blasphemous papists that picture God . (3) Let us prostrate our selves in holy adoration of that which we cannot comprehend . (4) The divers names of God , signifie one and the same thing , but under divers notions , in respect of our conception . (1) Some of these attributes belong so unto God , as that they are in no sort to bee ascribed to any else , as infinitenesse , eternity , &c. others are after a sort attributed to some of his creatures , in that hee communicateth unto them some of the effects of them in himself as life , goodnesse , &c. (2) The first of these are motives to humble adoration , feare , self abhorrency ; the other , to faith , hope , love , and confidence through Jesus Christ . (3) Nothing is to bee ascribed unto God , nor imagined of him , but what is exactly agreeable to those his glorious properties . (4) These last are no lesse essentiall unto God then the former , onely wee thus distinguish them , because these are chiefly seen in his works . (1) This is that mysterious Ark that must not bee pryed into , nor the least tittle spoken about it , wherein plain Scripture goeth not before . (2) To deny the Deity of any one Person , is in effect to deny the whole God ▪ head , for whosoever hath not the Sonne , hath not the Father . (3) This onely Doctrine remained undefiled in the Papacy . (4) Wee must labour to make our comfort from the proper work of every Person towards us . (1) The purposes and decrees of God ▪ so far as by him revealed , are objects of our faith , and full of comfort . (2) Further reasons of Gods decrees then his owne will , not to bee enquired after . (3) The changes in the Scrip●ure ascribed unto God , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . (4) The Arminians blaspheme in saying , God sometimes failes of his purposes . (5) The decree of election is the fountain of all spirituall graces , for they are bestowed only on the Elect . (6) In nothing doth naturall corruption more exalt it self against God , then in opposing the freedome of his grace in his eternall decrees . From the execution of these decrees , flows that variety and difference , wee see in the dispensation of the means of grace , God sending the Gospel where he hath a remnant according to election . (1) The very outward works of God are sufficient to convince men of his eternall power & God-head , and to leave them inexcusable , if they serve him not . (2) The glory of God is to be preferred above our own , either beeing , or well-beeing , as the supreme end of them . (3) The approaching unto God in his service , is the chiefe exaltation of our nature above the beasts that perish . (4) God never allowed from the beginning , that the will of the creature , should bee the measure of his worship , and honour . (5) Though we have all lost our right unto the promise of the first Covenant , yet all not restored by Christ , are under the commination & curse thereof . (1) To this providence is to bee ascribed all the good wee do injoy , and al the afflictions we undergoe . (2) Fortune , Chance , & the like , are names without things , scarce fit to bee used among Christians , seeing Providence certainly ruleth all to appointed ends . (3) No free will in man , exempted either from the eternall decree , or the over-ruling providence of God . (4) Though the dispensations of Gods providence towards his people be various , yet every issue and act of it , tends to one certain end , their good in his glory . (5) Almighty God knows how to bring light out of darknesse , good out of evill , the salvation of his elect , out of Judas treachery , the Jewes cruelty , and Pilates injustice . (1) This Law of God bindeth us now , not because delivered to the Jews on Mount Horeb , but because writen in the hearts of all by the finger of God at the first . (2) After the fall the Law ceased to bee a rule of justification , and became a rule for sanctification only . (3) It is of free grace that God giveth power to yeeld any obedience , and accepteth of any obedience , that is no● perfect . (1) This is that which commonly is called Originall sin , which in generall deno●eth the whole misery and corruption of our nature , as first , the guilt of Adams actuall sin to us imputed ; secondly , losse of Gods glorious Image , innocency , and holinesse , thirdly , deriving by propagation a nature ; 1 defiled with the pollution ▪ 2 laden with the guilt ; 3 subdued to the power of sin ; 4 a being exposed to all temporall miseries , leading to , and procuring death ; 5 an alienation from God , with voluntary obedience to Satan , and lust ; 6 an utter disability to good , or to labour for mercy ; 7 eternall damnation of body and soule in hell . (2) All that a naturall man hath on this side hell , is free mercy . (3) The end of this is Jesus Christ to all that flye for refuge to the hope set before them . (1) This is that great mystery of godlinesse , that the Angels themselves admire : the most transcendent expression of Gods infinite love : the laying forth of all the treasures of his wisdome and goodnesse . (1) Though our Saviour Christ bee one God with his Father , hee is not one person with him . (2) Jesus Christ is God and man in one , not a God , and a man : God incarnate , not a man Deified . 3 The essentiall properties of either Nature , remain in his person theirs still , not communicated unto the other , as of the Deity to be eternall , every where , of the humanity to be born and dye . 4 What ever may bee said of either Nature , may bee said of his whole person : so God may be said to die , but not the God-head , the man Christ to be every where but not his humanity , for his one person is all this . 5 The monstrous figment of transubstantiation , or Christs corporall presence in the Sacrament , fully overthrowes our Saviours humane nature , & makes him a meer shadow . 6 All naturall properties are double in Christ , as will , &c. still distinct : all personall , as subsistence , single . (1) In the exercise of these Offices ▪ Christ is also the sole head , husband , & first-born of the Church . (2) Papall usurpation upon these Offices of Christ , manifest the Pope to be the man of sin . (3) Christs subjects are all born rebels , & are stubborn , untill hee make them obedient , by his Word and Spirit . (4) Christ hath not delegated his Kingly power of Law-making for his Church , to any here below . (5) The end of Christ in exercising his kingly power over his enemies , is the glory of his Gospel , and the good of his people . (1) Against both these the Papists are exceedingly blasphemous ; against the one by making their Masse a sacrifice for sins , the other by making Saints mediators of intercession . (2) Christs undergoing punishment for us was , first , typifyed by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawfull and valid in it selfe ; first , by Gods determination , the supreame Law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the Law , in regard of the subject punished : Fourthly , beneficiall to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our God or redeemer , &c. (3) No change in all these , but what necessary follows the change of the persons sustaining . (4) The death that Christ underwent was eternall , in its own nature & tendance , not so to him , because of his holinesse , power , and the unity of his person . (5) Hee suffered not as God , but hee suffered who was God . (6) Wee are freed from the anger of God , by a perfect 〈…〉 dring to the full 〈◊〉 of what he required , from the power of Satan by absolute conquest on our behalfe . (7) The new Covenant , is Christs legacy , in his last Will , unto his people the eternall inheritance of glory being conveyed therby . (9) All these holy tru●hs are directly denyed by the blasphemous Socinians & of the papists with their merits , masses , penance , & purgatory , by consequent , overthrown . (8) The death of Christ was satisfactory in respect of the strict justice of God , meritorious in respect of the covenant between him and his Father . (10) To make Saints our intercessours , is ●o renounce Jesus Christ from being a sufficient Saviour . (1) Christ differed from all other Prophets first , in his sending , which was immediately from the bosome of his Father ; secondly , his assistance , which was the fulnesse of the Spirit ; thirdly , his manner of teaching , with authority . (2) To accuse his word of imperfection in Doctrine or Discipline , is to deny him a perfect Prophet or to have born witnesse unto all Truth . (1) The humiliation of Christ , shews us what wee must here doe , and suffer : his exaltation , what wee may hope for . (2) The first of these holds forth his mighty love to us , the other his mighty power in himself . (3) The onely way to heaven is by the cr●sse . (1) Christ giveth life to all that world for whom he gave his life . (2) None that hee dyed for shall ever dye . (3) To say that Christ dyed for every man universally , is to affirm that hee did no more for the Elect , then the reprobates , for them that are saved , then for them that are damned , which is the Arminian blasphemy . (1) The Elect Angels belong to this Church . (2) No distance of time or place breaks the unity of this Church ; heaven & earth , from the beginning of the wo●ld unto the end , are comprized in it . (3) No mention in Scripture of any Church in purgatory . (4) This is the Catholick Church , though that term ●ee not to bee found in the Word in this sense , the thing it self is obvious . (5) The Pope challenging unto himselfe the title of the head of the Catholick Church , is blasphemously rebellious against Jesus Christ . 6 This is that Ark , out of which whosoever is , shall surely perish . (1) Of this faith the holy Spirit , is the efficient cause , the Word the instrumentall , the Law indirectly , by discovering our m●sery ; the Gospel immediately by holding forth a Saviour . (2) Faith is in the understanding , in respect of its beeing , & subsistence in the will & heart in respect of its effectual working . (1) Our effectuall calling is the first effect of our everlasting election . (2) Wee have no actuall interest in , nor right unto Christ , untill wee are thus called . (3) They who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of God . (1) Legall , & Evangelicall justification differ ; first , on the part of the persons to bee justifyed : the one requiring a person legally and perfectly righteous , the other a beleeving sinner ; secondly , on the part of God , who in the one is a severe righteous Judge , in the other , a mercifull reconciled Father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amisse , the other as having all amisse pardoned . (1) Repentance includeth first , alteration of the minde , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . (2) Repentance is either legall , servile , and terrifying , from the spirit of bondage : or , Evangelicall , filiall , and comforting , from the spirit of free grace and liberty , which onely is availeable . (3) Every part of popish Repentance , viz. contrition , confession , & satisfaction , was performed by Judas . (4) All Faith & profession without this holines is vain and of no effect (5) True Faith can no more be wi●hout true holinesse , then true fire without heat . (6) Merit of works in unprofitable servants , no way able to do their duty , is a popish mi●acle . (7) In Christ are our persons accepted freely , and for him our obedience . (8) The best duties of unbeleevers , are but white sins . (1) By vertue of this union , Christ suffereth in our afflictions , and wee fill up in our bodies what remaineth as his . (2) From Christ as head of the Church , wee have spirituall life , sense , and motion , or growth in grace ; secondly , as the husband of the Church , love , and redemption ; thirdly , as the foundation thereof , stability , and perseverance . (3) This is that great honour & dignity of beleevers , which exalts them to a despising all earthly thrones (4) Our liberty is our inheritance here below , which wee ought to contend for , against all opposers . (5) Nothing makes men condemn the Law as a rule , but hatred of that universall holinesse which it doth require . (6) Rule and authority are as necessary for humane society , as fire and water for our lives . (1) This is one of the greatest mysteries of the Roman Magick and jugling , that corporall elements should have a power to forgive sins , and confer spirituall grace . (1) Not the want , but the con●empt of this Sacrament is damnable . (2) It is hard to say whether the errour of the Papists , requiring Baptisme of absolute indispensable necessity to the salvation of every Infant ; or that of the Anabaptists , debarring them from it altogether , bee the most uncharitable . (1) Baptisme is the Sacrament of our new birth , this of our further growth in Christ . (2) No part of Christian Religion , was ever so vilely contaminated & abused by profane wretches , as this pure , holy , plain action , and institution of our Saviour : witnesse the Popish horrid monster of transubstantiation , and their idolatrous Masse . (3) What ever is more then these , is of our own . (4) Faith in Gods promises which it doth confirm , union with Christ , whereof it is a seale , and obedience to the right use of the Ordinance it self , is required of all Receivers . (5) There is no● any one action pertaining to the spirituall nature of this Sacrament , not any end put upon it by Christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require Faith , Grace , and holinesse in the Receivers . (1) By vertue of this we partake in all the good and evill of the people of God through out the world . (1) Every corruption doth not presently unchurch a people . (2) Unholines of fellow-worshippers , defileth not Gods Ordinances . (3) Ministers are the Bishops of the Lord ; Lord-bishops , came from Rome . 
A53735	----	Dr. John Owen's two short catechisms wherein the principles of the doctine of Christ are unfolded and explained : proper for all persons to learn before they be admitted to the Sacrament of the Lord's Supper, and composed by him for the use of all congregations in general. Owen, John, 1616-1683. 1700 Approx. 100 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53735 Wing O819 ESTC R30762 11467280 ocm 11467280 47792 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53735) Transcribed from: (Early English Books Online ; image set 47792) Images scanned from microfilm: (Early English books, 1641-1700 ; 1467:17) Dr. John Owen's two short catechisms wherein the principles of the doctine of Christ are unfolded and explained : proper for all persons to learn before they be admitted to the Sacrament of the Lord's Supper, and composed by him for the use of all congregations in general. Owen, John, 1616-1683. The second edition. [2], 60 p. Printed for, and sold by Will. Marshal ..., London : [1700] Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Catechisms -- English. Catechisms, English. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Dr. John Owen's TWO SHORT CATECHISMS , Wherein the PRINCIPLES OF THE Doctrine of Christ Are Unfolded and Explained . Proper for all Persons to Learn before they be admitted to the Sacrament of the Lord's Supper , and Compos'd by Him for the use of all Congregations in General . The Second Edition . Come ye Children , hearken unto me , I will teach you the Fear of the Lord , Psalm 34. 11. LONDON : Printed for , and Sold by Will. Marshal at the Bible in Newgate-street : Where you may be supplied with most of Dr. Owen's Works . Likewise the true Effigies of Dr. Owen : Also other Effigies , as Mr. Caryl , Mr. Mead , Mr. Baxter , Mr. Clark , &c. At the Bible in Newgate-street , over against the Blue-Coat Hospital Gate . LIveth William and Joseph Marshall , Bookseller and Stationer : Where is a Warehouse , and is sold all sorts of Paper-Hangings , by Wholesale or Retale , very delightful for Rooms or Closets , of the newest invention of Figures , as Irish and Diamond-stitch , Carpit or Turky , and Forest-work , &c. Also most sorts of Plain Colours , Printed with a hot Role like your Stuffs , sold very Cheap . You may likewise be furnisht with Screens ready made , at low Prices , &c. And all other sorts of Paper , both Brown , White-Brown and Writing ; and Paper-book , as Shop-books , Pocket-books , and Mathematical-books ; Affidavits for burying in Woollen , Slates and Slate-books , Letter-Cases , Copy-books , best Ink for Records , Royal shining Japan Ink , Holman's Ink-powder , India ink ; Quills , Pens , Wax , Pencils , Files , Wafers and Boxes , &c. Likewise Bibles , Testaments , Psalters , Catechisms , Spelling-books , Accidences , Grammars , Rich's Short-hand with his Testament and Singing-Psalms , and other Short-hand books , and most sorts of Books , either School-books or others : ☞ And you may have Bills , Bonds , or Funeral Tickets , Printed at reasonable rates . Also Dr. Daffy's Elixir , Blagrave's Spirits of Scurv-y grass , both Golden and plain . The Queen of Hungary's Water . Pawlet's Chymical Water for Teeth & Gums ; Bromfield's and Matthew's Pills rightly prepared . All sold , as above , at the Bible in Newgate-street . Where is sold , a Guide to Parish Clarks for Singing Psalms , by Henry Playford , price 1 s. As also Playford , Psalms , and his Divine Companion , &c. TO My loving Neighbours and Christian Friends . Brethren , MY hearts desire and request unto God for you is , that ye may be saved : I say the Truth in Christ also , I lye not , my conscience bearing me witness in the Holy Ghost , that I have great Heaviness , and continual Sorrow in my Heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the Gospel , little labouring to acquaint themselves with the Mystery of Godliness ; for many walk , of whom I have told you often weeping , and now tell you again with Sorrow , that they are the Enemies of the Cross of Christ , whose end is destruction , whose God is their Belly , who mind earthly things . You know ( Brethren ) how I have been amongst you , and in what manner , for these few years past ; and how I have kept back nothing ( to the utmost of the dispensation to me committed ) that was profitable unto you ; but have shewed you and taught you publickly , and from House to House , testifying to all , Repentance towards God , and Faith towards our Lord Jesus Christ. Now with what Sincerity this hath been by me performed ; with what Issue and Success by you received , God the righteous Judge will one Day declare ; for before him , must both you and I appear , to give an account of the dispensation of the glorious Gospel amongst us : in the mean while , the desire of my Heart is , to be Servant to the least of you in the Work of the Lord. And that in any way , which I can conceive profitable unto you either in your Persons or your Families . Now amongst my Indeavours in this kind , after the Ordinance of Publick Preaching the Word , there is not , I conceive , any more needful , ( as all will grant that know the Estate of this Place , how taught of late days , how full of grosly ignorant Persons ) then Catechising , which hath caused me to set aside some Hours for the compiling of these following , which also I have procured to be printed meerly because the least part of the Parish are able to read it in Writing , my Intention in them being , principally , to hold out those necessary Truths , wherein you have been in my Preaching more fully instructed : as they are , the use of them I shall briefly present unto you . 1. The lesser Catechism may be so learned of the younger sort , that they may be ready to answer to every Question thereof . 2. The greater will call to mind much of what hath been taught you in publick , especially concerning the Person and Offices of Jesus Christ. 3. Out of that you may have help to instruct your Families in the lesser , being so framed for the most part , that a Chapter of the one , is spent in unfolding a Question of the other . 4. The texts of Scripture quoted , are diligently to be sought out and pondered , that you may know indeed whether these things are so . 5. In reading the Word , you may have light into the meaning of many places , by considering what they are produced to Confirm . 6. I have been sparing in the Doctrine of the Sacraments , because I have already been so frequent in examinations about them . 7. The handling of moral Duties I have wholly omitted , because by God's assistance I intend for you a brief Explication of the Lord's Prayer , and the Ten Commandments , with some Articles of the Creed , not unfolded in these , by themselves , by the way of Question and Answer . Now in all this as the pains hath been mine , so I pray that the Benefit may be yours , and the Praise his , to whom alone any good , that is in this or any thing else , is to be ascribed . Now the God of Heaven continue that Peace , Love , and Amity amongst our selves , which hit herto hath been unshaken , in these divided Times , and grant that the Scepter and Kingdom of his Son may be gloriously advanced in your hearts , that the things which concern your Peace may not be hidden from your eyes in this your day : which is the daily Prayer of Your Servant in the work of the Lord , J. O. From my Study , Septem . the last . THE Lesser Catechism . Question , WHence is all Truth concerning God , and our selves to be learned ? Answer . From the Holy Scripture , the Word of God. Q. What do the Scriptures teach that God is ? A. An eternal , infinite , most holy Spirit , giving Being to all things , and doing with them whatsoever He pleaseth . Q. Is there but one God ? A. One onely , in respect of his Essence , and Being , but one in three distinct Persons , of Father Son , and Holy Ghost . Q. What else is held forth in the Word concerning God , that we ought to know ? A. His Decrees , and his Works . Q What are the Decrees of God concerning us ? A. His eternal purposes , of saving some by Jesus Christ , for the Praise of his Glory ; and of condemning others for their Sins . Q. What are the Works of God ? A. Acts or Doings of his Power , whereby He createth , sustaineth , and governeth all things . Q. What is required from us towards Almighty God ? A. Holy and spiritual obedience , according to his Law given unto us . Q. Are me able to do this of our selves ? A. No , in no wise , being by nature unto every good Work reprobate . Q. How came we into this Estate , being at the first created in the image of God , in righteousness and innocency ? A. By the fall of our first Parents , breaking the Covenant of God , losing his Grace and deserving his Curse . Q. By what way may we be delivered from this miserable Estate . A. Onely by Jesus Christ. Q. What is Jesus Christ ? A. God and Man united in one Person , to be a Mediator between God and Man. Q. What is He unto us ? A. A King , a Priest , & a Prophet . Q. Wherein doth he exercise his Kingly Power towards us ? A. In converting us unto God by his Spirit , subduing us unto his obedience , and ruling in us by his Grace . Q. In what doth the exercise of his Priestly Office for us chiefly consist ? A. In offering up himself an acceptable sacrifice on the cross , so satisfying the justice of God for our Sins , removing his curse from our Persons , and bringing us unto him . Q. Wherein doth Christ exercise his prophetical Office towards us ? A. In revealing to our Hearts , from the bosome of his Father , the way , and truth , whereby we must come unto him . Q. For whose sake doth Christ perform all these ? A. Onely for his Elect. Q. In what condition doth Jesus Christ exercise these Offices ? A. He did in a low Estate of humiliation on Earth , but now in a glorious Estate of exaltation in Heaven . Q. What is the Church of Christ ? A. The universal company of God's Elect , called to the adoption of Children . Q. How come we to be Members of this Church ? A. By a lively Faith. Q. What is a lively Faith ? A. An assured resting of the Soul upon God's promises of mercy in Jesus Christ , for pardon of Sins here , and Glory hereafter . Q. How come we to have this faith ? A. By the effectual working of the Spirit of God in our hearts , freely calling us from the state of Nature , to the state of Grace . Q. Are we accounted Righteous for our Faith ? A. No , but only for the righteousness of Christ , freely imputed unto us , and laid hold of by Faith. Q. 1. Is there no more required of us , but Faith onely ? A. Yes , Repentance also , and Holiness . Q. 2. What is Repentance ? A. A forsaking of all Sin , with Godly sorrow for what we have committed . Q. 3. What is that Holiness which is required of us ? A. Universal obedience to the will of God revealed unto us . Q. What are the privileges of believers . A. First , Union with Christ ; secondly , Adoption of Children ; thirdly , Communion of Saints ; fourthly , right to the Seals of the new Covenant ; fifthly , Christan liberty ; sixthly , Resurrection of the body to Life eternal . Q. 1. VVhat are the Sacraments , or Seals of the new Covenant ? A. Visible Seals of God's spiritual Promises , made unto us in the blood of Jesus Christ. Q. 2. VVhich be they ? A. Baptism and the Lords Supper . Q. What is Baptisme ? A. An holy Ordinance , whereby being sprinkled with Water according to Christs institution , we are by his Grace made Children of God , and have the promises of the Covenant sealed unto us . Q. What is the Lord's Supper ? A. An holy Ordinance of Christ appointed to communicate unto Believers , his Body and Blood spiritually , being represented by Bread and Wine , blessed , broken , powred out , and received of them . Q. 2. Who have a right unto this Sacrament ? A. They only who have an interest in Jesus Christ by Faith. Q. What is the Communion of Saints ? A. An holy Conjunction between all Gods People , Partakers of the same Spirit , and Members of the same mystical Body . Q. What is the end of all this Dispensation ? A. The Glory of God in our Salvation . Glory be to God on high . THE Greater Catechisme . CHAP. I. Of the Scripture . Question 1. WHat is Christian Religion ? A. The only ( a ) way of 1 2 knowing God aright , and ( b ) living unto him . ( a ) Joh. 14. 5. ch . 17. 3. Act. 4. 12. ( b ) Col. 1. 10. 2. Cor. 5. 15. Gal. 2. 19 , 20. Q. 2. Whence is it to be learned ? A. From the holy 3 Scripture onely . Isa. 8. 20. Joh. 5. 39. Q. 3. What is the Scripture ? A. The books of the ( a ) Old , & ( b ) New 4 5 6 Testament , ( c ) given by inspiration from God , containing all things necessary to be believed and done , that God may be worshipped and our Souls saved . ( a ) Isa. 8. 20. Rom. 3. 2. ( b ) Rev. 22. 19 , 20. ( c ) 2 Tim. 2. 16 , 17. Psal. 19. 7 , 8. Jer. 7. 31. Joh. 20. 31. Q. 4. How know you them to be the word of God ? A. By the ( a ) testimony 7 of God's Spirit , working Faith in my heart , to close with that ( b ) heavenly Majesty , and clear divine truth , that shineth in them . ( a ) Matth. 16 , 17. Joh. 16. 13. 1 Thess. 2. 13. 1 Joh. 2. 20. 1 Joh. 5 , 6. ( b ) Luk. 24. 32. 1 Cor. 2. 14. Heb. 4. 12. 2 Pet. 1. 19. CHAP. II. Of God. Q. 1. What do the Scriptures teach concerning God ? A. First , what he is , or his Nature ; Secondly , what he doth , or his Works . Exod. 3. 14. Isa. 45. 6. Heb. 1. 1 , 2 , 3. Heb. 11. 6. Q. 2. What is God in himself ? A. An ( a ) eternal ( b ) infinite , ( c ) 1 2 3 incomprehensible ( d ) spirit , ( e ) giving being to all things , and doing with them whatsoever he pleaseth , ( a ) Deut. 33. 37. Isa. 57. 15. Revel . 1. 8. ( b ) 1 King. 8. 27. Psal. 139. 2 , 3 , 4 , 5. &c. ( c ) Exod. 32. 20. 1 Tim. 6. 16. ( d ) Joh. 4 , 24. ( e ) Gen. 1. 1. Psal. 115. 3. & 135. 6. Isa. 46. 10. Joh. 5. 17. Heb. 1. 2. Q. 3. Do we here know God as he is ? A. No his glorious being is not of us , in this Life to be comprehended . Exod. 33. 23. 1 Cor. 13. 12. Q. 4. Whereby is God chiefly made known unto us in the Word ? A. First , by his ( f ) Names , Secondly , by his ( g ) Attributes , or Properties . ( f ) Exod. 3. 14. ch . 6. 3. Psa. 83. 18. ( g ) Exo. 34. 6 , 7. Mat. 5. 48. Q. 5. What are the Names of God ? A. Glorious Titles , whch he 4 hath given himself , to hold forth his excellencies unto us , with some perfections , whereby he will reveal himself , Exod. 3 , 14 , 15. & 6 , 3 , & 34. 6 , 7. Gen. 17. 1. Q. 6. What are the Attributes of God ? A. His infinite perfections , in being and working . Revelat. 4. 8 , 9 , 10 , 11. Q. 7. What are the chief Attributes of his Being ? A. ( a ) Eternity , ( b ) infiniteness , ( c ) simplicity , 1 2 or purity , ( d ) all-sufficiency , ( e ) perfectness , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) Deut. 33. 37. Psal. 93. 2. Esa. 57. 15. Revel . 1. 11. ( b ) 1 King. 8. 27. Psal. 139. 1 , 2 , 3 , 4 , 8 , 9. ( c ) Exod. 3. 14. ( d ) Gen. 17. 1. Psal. 135. 4 , 5. ( e ) Joh. 11. 7 , 8 , 9. Rom. 11. 33 , 34 , 35 , 36. ( f ) Mal. 3. 6. Jam. 1. 17. ( g ) Judg. 8. 19. 1 Sam. 25. 34. 2 King. 3. 14. Ezek. 14. 16. & 16. 48. Matth. 16. 16. Act. 24. 15. 1 Thes. 1. 9. ( h ) Dan. 11. 3. Esa. 46. 10. Ephes. 1. 5. 11. Jam. 1. 18. ( i ) Psal. 7. 2 & 139. 2. & 147. 4. Jer. 11. 20. Heb. 4. 13. Q. 8. What are the Attributes which usually are ascribed to him in his Works , or the Acts of his Will ? A. ( k ) Goodness , ( l ) Power , ( m ) 3 4 Justice , ( n ) Mercy , ( o ) Holiness , ( p ) Wisdom , and the like , which he delighteth to exercise towards his Creatures , for the Praise of his Glory ( k ) Psal. 119. 68. Mat. 19. 17. ( l ) Exod. 15. 11. Psal. 62. 10. Revel . 19. 1. ( m ) Zeph. 3. 5. Psal. 11. 7. Jerem. 12. 1. Rom. 1. 30. ( n ) Psal. 130. 7. Rom. 9. 15. Ephes. 2. 4. ( o ) Exod. 15. 11. Josh. 24. 19. Hab. 1. 13. Revel . 4. 8. ( p ) Rom. 11. 33. & 16. 17. CHAP. III. Of the Holy Trinity . Q. 1. Is there but one God to whom these Properties do belong ? A. ( a ) One onely , in respect of his Essence and Being , but one ( b ) in three distinct Persons , of Father , Son , and Holy Ghost . ( a ) Deut. 6. 4. Matth. 19. 17. Ephes. 4 , 5 , 6. ( b ) Gen. 1. 7. 1 Joh. 5. 7. Matth. 28. 19. Q. 2. What mean you by Person ? A. A distinct manner of 1 2 3 Subsistence or Being , distinguished from the other Persons , by its own Properties . Joh. 5. 17. Heb. 1. 3. Q 3. What is the distinguishing property of the Person of the Father ? A. To be of himself onely , the fountain of the God-head . Joh. 5. 26 , 27. Ephes. 1. 3. Q 4. What is the property of the Son ? A. To be begotten of his Father , from eternity . Psal. 2. 7. Joh. 1. 14. and 3. 16. Q. 5. What of the Holy Ghost ? A. To proceed from the Father and the Son. Joh. 14. 17. & 16. 14. and 15. 26. and 20. 22. Q. 6. Are these three one ? A. One ( a ) every way , in Nature , Will , and Essential properties , ( b ) distinguished onely in their personal manner of subsistence ( a ) Ioh. 10. 30. Rom. 3. 30. ( b ) Ioh. 15. 26. 1 Ioh. 5. 7. Q. 7. Can we conceive these things as they are in themselves ? A. Neither ( a ) we , nor yet the ( b ) Angels 4 of Heaven , are at all able to dive into these secrets , as they are internally in God ; ( c ) but in respect of the outward dispensation of themselves , to us , by Creation , Redemption , and Sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 Tim. 6. 16. ( b ) Esa. 6. 2 , 3. ( c ) Col. 1. 11 , 12 , 13 , 14. CHAP. IV. Of the Works of God , and First , of those that are internal and immanent . Q. 1. What do the Scriptures teach concerning the Works of God ? A. That they are of two sorts ; first , internal 1 in his Counsel , Decrees , and purposes towards his Creatures ? secondly , external , in his Works , over and about them , to the praise of his own glory . Act. 15. 18. Prov. 16. 4. Q 2. VVhat are the decrees of God ? A. ( a ) Eternal , ( b ) unchangeable purposes 2 3 4 of his will , concerning the being , and well-being of his Creatures . ( a ) Mich. 5. 2. Ephes. 3. 9. Act. 15. 18. ( b ) Esa. 14. 24. Esa. 46. 10. Rom. 9. 12. 2 Tim. 2. 19. Q. 3. Concerning which of his Creatures chiefly are his decrees to be considered ? A. Angels , and Men , for whom other things were ordained . 1 Tim. 5. 21. Jud. 6. Q. 4. VVhat are the decrees of God concerning men ? A. Election , and Reprobation . Rom. 9. 11 , 12. Q. 5. What is the decree of election ? A. The ( a ) eternal , ( b ) free , ( c ) immutable 5 6 purpose of God , ( d ) whereby in Jesus Christ , he chuseth unto himself , whom he pleaseth , out of ( e ) whole mankind , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happiness hereafter , for the praise of his Glory , by the way of Mercy ( a ) Eph. 1. 4. Act. 13. 48. Rom. 8. 29 , 30. ( b ) Mat. 11. 26. ( c ) 2 Tim. 2. 19. ( d ) Ephes. 1. 4 , 5. Mat. 22. 14. ( e ) Rom. 9. 18 , 19 , 20 , 21. ( f ) Joh. 6. 37. & chap. 17. 6. 9. 10. 24. Q. 6. Doth any thing in us move the Lord thus to chuse us from amongst others ? A. No , in no wise , we are in the same lump with others rejected , when separated by his undeserved Grace . Rom. 9. 11 , 12. Matth. 11. 25. 1 Cor. 4. 7. 2 Tim. 1. 9. Q. 7. VVhat is the decree of Reprobation ? A. The eternal purpose of God , to suffer many to sin , leave them in their sin , and not giving them to Christ , to punish them for their sin . Rom. 9. 11 , 12. 21 , 22. Prov. 16. 4. Mat. 11. 25 , 26. 2 Pet. 2. 12. Jude 4. CHAP. . V Of the works of God that outwardly are of him . Q. 1. What are the works of God , that outwardly respect his Creatures ? A. First , of Creation ; secondly , of 1 actual providence . Psal. 33. 9. Heb. 1. 2 , 3. Q. 2. What is the work of Creation ? A. An act or work of God's Almighty power , whereby of nothing , in six days , he created Heaven , Earth , and the Sea , with all things in them contained , Gen. 1. 1. Exod. 20. 11. Prov. 16. 4. Q. 3. Wherefore did God make man ? A. For his own glory in his service 2, 3 and obedience , Gen. 1. 26 , 27. & 2. 16 , 17. Rom. 9. 23. Q. 4. Was man able to yield the service and worship that God required of him ? A. Yea , to the uttermost , being created upright in the Image of God , in purity , innocency , righteousness and holiness , Gen. 1. 26. Eccles. 7. 29. Ephes. 4. 24. Col. 3. 10. Q. 5. What was the rule , whereby Man was at first to be directed in his obedience ? A. The Moral , or eternal Law of 4 God implanted in his Nature , and written in his heart , by creation , being the tenor of the Covenant between God and him , Sacramentally typified by the Tree of Knowledge of good and evil , Gen. 2. 15 , 16 , 17. Rom. 2. 14 , 15. Ephes. 4. 24. Q. 6. Do we stand in the same Covenant still , and have we the same power to yield obedience unto God ? A. No , the ( a ) Covenant was 5 broken by the Sin of Adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to do good utterly lost . ( a ) Gen. 3. 16 , 17. 18. Gal. 3. 10 , 11. 21. Heb. 7. 19. & 8. 13. ( b ) Joh. 14. 4. Psal. 51. 5. ( c ) Gen. 6. 5. Jer. 13. 23. CHAP. VI. Of Gods actual providence . Q. 1. What is Gods actual providence ? A. The effectual working of his 1 2 3 Power , and Almighty Act of his Will , whereby he sustaineth , governeth , and disposeth of all things , Men , and their Actions , to the ends which he hath ordained for them , Exod. 4. 11. Job 5. 10 , 11 , 12. & 9. 5 , 6. Psal. 147. 4. Prov. 15. 3. Esa. 45. 6 , 7. Joh. 5. 17. Act. 17. 28. Heb. 1. 3. Q. 2. How is this providence exercised towards Mankind ? A. Two wayes : first , ( a ) peculiarly towards his Church , or Elect , in their generations , for whom are all things : secondly , ( b ) towards all in a general manner ; yet with various and divers dispensations . ( a ) Deut. 32. 10. Psal. 17. 8. Zech. 2. 8. Mat. 16. 18. & 19. 2. 29. 1 Pet. 5. 7. ( b ) Gen. 9. 5. Psal. 75. 6 , 7. Esa. 45. 6. Mat. 5. 45. Q 3. Wherein chiefly consists the outward providence of God towards his Church ? A. In three things , first , in ( a ) causing all 4 things to work together for their good , secondly , in ( b ) ruling and disposing of Kingdoms , Nations , and Persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) Mat. 6. 31 , 32 , 33. Rom. 8. 28. 1 Tim. 6. 16. 2 Pet. 1. 3. ( b ) Psal. 105. 14. 15. Esa. 44. 28. Dan. 2. 44. Rom. 9. 17. ( c ) Esa. 60. 12. Zech. 12. 2 , 3 , 4 , 5. Luk. 18. 7. Revel . 17. 14. Q. 4. Doth God rule also in and over the sinful actions of wicked men ? A. Yea , he willingly ( according 5 to his determinate Counsel ) suffereth them to be , for the manifestation of his Glory , and by them effecteth his own righteous ends , 2 Sam. 12. 11. & 16. 10. 1 Kin. 11. 31. & 22. 22. Job 1. 21. Prov. 22. 14. Esa. 10. 6 , 7. Ezek. 21. 19 , 20 , 21. Amos 7. 17. Act. 4. 27 , 28. Rom. 1. 24. & 9. 22. 1 Pet. 2. 8. Revel . 17. 17. Q. 5. Doth the providence of God extend it self to every small thing ? A. The least Grass of the Field , hair of our Heads , or Worm of the Earth , is not exempted from his knowledge and care , Job 39. Psal. 104. 21. & 145. 15. Jonah 4. 7. Mat. 6. 26 , 27 , 28 , 29. & 10. 29. 30. CHAP. VII . Of the Law of God. Q. 1. Which is the Law that God gave man at first to fulfill ? A. The same which was afterwards 1 written with the finger of God in two . Tables of Stone on Mount Horeb , called the ten Commandements , Rom. 2. 14 , 15. Q. 2. Is the observation of this Law still required of us ? A. Yes , to the uttermost tittle , Mat. 5. 17. 1 Joh. 3. 4. Rom. 3. 31. Jam. 2. 8. Gal. 3. Q. 3. Are we able of our selves to 2 3 perform it ? A. No , in no wise , the Law is spiritual , but we are carnal , 1 King. 8. 46. Gen. 5. 6. Joh. 15. 5. Rom. 7. 11. and 8. 7. 1 Joh. 1. 8. Q. 4. Did then God give a Law which could not be kept ? A. No , when God gave it , we had power to keep it , which since we have lost in Adam , Gen. 1. 26. Ephes. 7. 29. Rom. 5. 12. Q. 5. Whereto then doth the Law now serve ? A. For two general ends , first , ( a ) to be a rule of our Duty , or to discover to us the obedience of God required ; secondly , ( b ) to drive us unto Christ. ( a ) Psal. 11. 9. 5. 1 Tim. 1. 8 , 9. ( b ) Gal. 3. 24 , Q. 6. How doth the Law drive us unto Christ ? A. Divers ways , as first , ( a ) by laying open unto us the utter disability of our Nature , to do any good ; secondly , ( b ) by charging the wrath and curse of God , due to Sin , upon the Conscience ; thirdly , ( c ) by bringing the whole Soul under bondage to Sin , death , Satan , and Hell , so making us long and seek for a Saviour . ( a ) Rom. 7. 7 , 8 , 9. Gal. 3. 19. ( b ) Rom. 3 : 19 , 20. & 4. 15. & 5. 20. Gal. 3. 10. ( c ) Gal. 3. 22. Heb. 2. 15. CHAP. VIII . Of the state of corrupted Nature . Q. 1. How came this weakness and disability upon us ? A. By the sin , and 1 shameful fall of our first Parents , Rom. 5. 12. 14. Q. 2. Wherein did that hurt us their Posterity ? A. Divers wayes ; first , ( a ) in that we were all guilty of the same breach of Covenant with Adam , being all in him ; secondly , ( b ) our Souls with his were deprived of that Holiness , Innocency , and righteousness wherein they were at first created ; thirdly , ( c ) pollution and defilement of Nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto God ; ( e ) by all which , we are made obnoxious to the curse . ( a ) Joh. 3. 36. Rom. 5. 12. Ephes. 2. 3. ( b ) Gen. 3. 10. Ephes. 4. 23 , 24. Col. 3. 10. ( c ) Job 14. 4. Psal. 51. 7. Joh. 3. 6. Rom. 3. 13. ( d ) Gen. 6. 5. Ephes. 2. 1. Jer. 6. 16. & 13. 23. Rom. 8. 7. ( e ) Gen. 3. 17. Gal. 3. 10. Q. 3. Wherein doth the curse of God consist ? A. In divers things : first , ( a ) in the 2 guilt of Death , temporal and eternal ; secondly , ( b ) the loss of the Grace and Favour of God ; thirdly , ( c ) Guilt and Horror of Conscience , despair and anguish here , with , fourthly , eternal damnation hereafter . ( a ) Gen. 2. 17. Rom. 1. 18. & 5. 12. 17. Ephes. 2. 3. ( b ) Gen. 3. 24. Ezek. 16. 3 , 4 , 5. Ephes. 2. 13. ( c ) Gen. 3. 10. Esa. 48. 22. Rom. 3. 9 , 19. Gal. 3. 22. ( d ) Gen. 3. 10. 13. Joh. 3. 36. Q. 4. Are all men born in this estate ? A. Every one without exception , Psal. 51. 7. Esa. 53. 5. Rom. 3. 9. 12. Ephes. 2. 3. Q. 5. And do they continue therein ? A. Of themselves 3 they cannot otherwise do , being able neither to ( a ) know , or ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto God. ( a ) Act. 8. 31. & 16. 14. 1 Cor. 2. 14. Ephes. 5. 8. Joh. 1. 5. ( b ) Jer. 6. 16. & 13. 2 , 3. Luk. 4. 18. Rom. 6. 16. & 8. 7. ( c ) Joh. 6. 44. 2 Cor. 3. 5. Q. 6. Have they then no way of themselves to escape the curse and wrath of God ? A. None at all , they can neither satisfie his Justice , nor fulfill his Law. CHAP. IX . Of the Incarnation of Christ. Q. 1. Shall all mankind then everlastingly perish ? A. No , God of his free grace hath prepared a way , to redeem and save his Elect. Joh. 3. 16. Esa : 53. 6. Q. 2. What way was this ? A. By sending his own Son 1 Jesus Christ , in the likeness of sinful flesh , condemning sin in the flesh , Rom. 8. 3. Q. 3. Who is this you call his own Son ? A. The second Person of the Trinity , co-eternal , and of the same Deity with his Father , Joh. 1. 14. Rom. 1. 3. Gal. 4. 4. 1 Joh. 1. 1. Q. 4. How did God send him ? A. By causing him to be made flesh of a pure Virgin , and to dwell among us , that he might be obedient unto death , the death of the Cross , Esa. 50. 6. Joh. 1. 14. Luk. 1. 35. Phil. 2. 8. 1 Tim. 6. 16. CHAP. X. Of the Person of Jesus Christ. Q. 1. What doth the Scripture teach us of Jesus Christ ? A. Chiefly two things ; first , his 1, 2 Person ▪ or what he is in himself ; secondly , his Offices , or what he is unto us . Q. 2. What doth it teach of his Person ? A. That he is truely God , and perfect man , partaker of the natures of God and man in one Person , between whom he is a Mediator , Joh. 1. 14. Heb. 2. 14 , 15. Ephe. 4 , 5. 1 Tim. 2. 5. 1 Joh. 1. 1. Q. 3. How prove you Jesus Christ to be truely God ? A. Divers wayes ; first , by places of Scripture speaking of the great God Jehovah , in the Old Testament , applyed to our Saviour in the New , as , Numb . 21. 5 , 6. in 1 Cor. 10. 9. Psal. 102. 24 , 25. in Heb. 1. 10. Esa. 6. 2 , 3 , 4. in Joh. 12. 40 , 41. Esa. 8. 13 , 14. in Luk. 2. 34. Rom. 9. 33. Esa. 40. 3 , 4. in Joh. 1. Esa. 45. 22 , 23. in Rom. 14. 11. Phil. 2. 8. Mal. 3. 1. in Matth. 11. 10. Secondly , By the works of the Deity ascribed unto him , as first , of Creation , Joh. 1. 3. 1 Cor. 8. 6. Heb. 1. 21. secondly , of preservation in providence , Heb. 1. 3. Joh. 5. 17. thirdly , 4 Miracles . Thirdly , By the essential attributes of God , being ascribed unto him ; as first , immensity , Mat. 28. 20. Joh. 14. 23. Ephes. 3. 17. secondly , Eternity , Joh. 1. 1. Revel . 1. 11. Mich. 5. 2. thirdly , Immutability , Heb. 1. 11 , 12 , fourthly , Omniscience , Joh. 21. 17. Revel . 2. 23. fifthly , Majesty and Glory equal to his Father , Joh. 5. 23. Revel . 5. 13. Phil. 1. 2. 6. 9 , 10. Fourthly , By the Names given unto him ; as first , of God expresly , Joh. 1. 1. & 20. 28. Act. 20. 28. Rom. 9. 5. Phil. 2. 6. Heb. 1. 8. 1 Tim. 3. 16. secondly , of the Son of God , Joh. 1. 18. Rom. 8. 3. &c. Q. 4. Was it necessary that our Redeemer should be God ? A. Yes , that he might be able to save to the uttermost , and to satisfie the wrath of his Father , which no creature could perform . Esa. 43. 25. & 53. 6. Dan. 9. 17. 19. Q. 5. How prove you that he was a perfect man ? A. First , by the Prophesies that went before , that so he should be , Gen. 3. 15. & 18. 18. Secondly , by the relation of their accomplishment , Mat. 1. 1. Rom. 1. 4. Gal. 4. 4. Thirdly , by the Scriptures , assigning to him those things , which are required to a perfect man ; as first , a Body , Luk. 24. 39. Heb. 2. 17. & 10. 5. 1 Joh. 1. 1. secondly , a Soul , Matth. 26. 39. Mark. 14. 34. and therein , first , a Will , Mat. 26. 39. secondly , Affections , Mat. 3. 5. Luk. 10. 21. thirdly , Indowments , Luk. 2. 52. Fourthly , general infirmities of nature , Mat. 4. 2. Joh. 4. 6. Heb. 2. 18. Q. 6. Wherefore was our Redeemer to be Man ? A. That the nature which had offended , might suffer , and make satisfaction , and so he might be every way a fit and sufficient Saviour for men , Heb. 2. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. CHAP. XI . Of the Offices of Christ , and First of his Kingly . Q , 1. How many are the Offices of Jesus Christ ? A. Three ; first , of a ( a ) King ; Secondly , ( b ) a 1 2 Priest ; Thirdly , a ( c ) Prophet . ( a ) Psal. 2. 6. ( b ) Psal. 110. 4. ( c ) Deut. 18. 15. Q. 2. Hath he these Offices peculiar by Nature ? A. No , he onely received them for the present Dispensation , until the work of Redemtion be perfected , Psal. 110. 1. Act. 2. 36. & 10. 42. 1 Cor. 13. 12. & 15. 27 , 28. Phil. 2. 9. Heb. 3. 2. 6. & 2. 7 , 8 , 9. Q. 3. Wherein doth the Kingly Office of Christ consist ? A. In a two-fold power ; First , his power of ruling in , and over his Church ; Secondly , his power of subduing his Enemies , Psal. 110. 3 , 4 , 5 , 6 , 7. Q. 4. What is his ruling power in , and over his People ? A. That supream Authority , which 3 4 for their everlasting good , he useth towards them , whereof in general there be two acts ; first , ( a ) internal and spiritual , in converting their Souls unto him , making them unto himself , a willing , obedient , persevering People ; secondly , ( b ) external and ecclesiastical , in giving perfect Laws , and Rules for their Government , as gathered into holy Societies , under him . ( a ) Esa. 53. 12. & 59. 20 , 21. with Heb. 8. 10 , 11 , 12. Esa. 61. 1. 2. Joh. 1. 16. & 12. 32. Mark 1. 15. Mat. 28. 20. 2 Cor. 10. 4 , 5. ( b ) Mat. 16. 19. 1 Cor. 12. 28. Ephes. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. 2 Tim. 3. 16 , 17. Revel . 22. 18 , 19. Q. 5. How many are the acts of his Kingly power , towards his Enemies ? A. Two also , first , ( a ) internal , by the 5 mighty working of his Word , and the spirit of Bondage upon their hearts , convincing , amazing , terrifying their Consciences , hardning their spirits for ruine ; Secondly , ( b ) external in Judgements and Vengeance , which oft times he beginneth in this Life , and will continue unto Eternity , ( a ) Psal. 110. Joh. 6. 46. & 8. 59. & 9. 41. & 12. 40. 2 Cor. 10. 4 , 5 , 6. 1 Cor. 5. 6. 1 Tim. 1. 20. ( b ) Mark 16. 16. Luk. 19. 21. Act. 13. 11. Revel . 17. 14. CHAP. XII . Of Christ's Priestly Office. Q. 1. By what means did Jesus Christ undertake the Office of an eternal Priest ? A. By ( a ) the Decree , Ordination , and will of God his Father , ( b ) whereunto he yielded voluntary obedience , so ( c ) that concerning this , there was a Compact and Covenant between them . ( a ) Psal. 110. 4. Heb. 4. 5 , 6. & 7. 17 , 18. ( b ) Esa. 50. 4 , 5 , 6. Heb. 10. 5 , 6 , 7 , 8 , 9 , 10. ( c ) Psal. 2. 7 , 8. Esa. 53. 8. 10 , 11 , 12 : Phil. 2. 7. 9. Heb. 12. 2. Joh. 17. 2. 4. Q. 2. Wherein doth his execution of this Office consist ? A. In bringing his People unto God , Heb. 2. 10. and 4. 15. and 7. 25. Q. 3. What are the parts of it ? A. First , ( a ) oblation ; secondly , ( b ) intercession 1 . ( a ) Heb. 9. 13. ( b ) Heb. 7. 25. Q. 4. What is the oblation of Christ ? A. The ( a ) offering up of himself upon the Altar of the Cross , an holy propitiatory sacrifice for the sins of all the Elect throughout the World , as ( b ) also the presentation of himself for us in Heaven , sprinkled with the blood of the Covenant . ( a ) Esa. 53. 10 , 12. Joh. 3. 16. & 11. 51 , 52. & 17. 19. Heb. 9. 13 , 14. ( b ) Heb. 9. 24. Q. 5. Whereby doth this oblation do good unto us ? A. Divers wayes : first , in that it satisfied the justice of God ; secondly , it redeemed us from the power of Sin , Death , and Hell ; thirdly , it ratified the new Covenant of Grace ; fourthly , it procured for us Grace here , and Glory hereafter ; by all which means , the peace , and reconciliation between God and us is wrought , Ephes. 2. 14 , 15. Q. 6. How did the oblation of Christ satisfie God's justice for our sin ! A. In that for us , he underwent the 2 punishment due to our Sin , Esa. 5. 3. 4 , 5 , 6. Joh. 10. 11. Rom. 3. 25 , 26. and 4. 25. 1 Cor. 15. 3. 2 Cor. 5. 21. Ephes. 5. 2. 1 Pet. 2. 24. Q. 7. What was that punishment ? A. The wrath of God , the curse 3 of the Law , the paines of Hell , due to Sinners , in Body and Soul , Gen. 2. 17. Deut. 27. 27. Esa. 59. 2. Rom. 5. 12. Ephes. 2. 3. Joh. 3. 36. Heb. 2. 14. Q. 8. Did Christ undergo all these ? A. Yes , in respect of the greatness 4 and extremity , not the eternity and continuance of those pains , for it was impossible he should be holden of Death , Matth. 26. 28 , 29. Mark 14. 33. and 15. 34. Gal. 3. 13. Ephes. 2. 16. Col. 1. 20. Heb. 5. 7. Psal. 18. 5. Q. 9. How could the punishment of one , satisfie for the offence of all ? A. In that he was not a mere 5 man onely , but God also , of infinite more value than all those who had offended , Rom. 5. 9. Heb. 9. 26. 1 Pet. 3. 18. Q. 10. How did the oblation of Christ redeem us from Death , and Hell ? A. First , ( a ) by paying a ransome 6 to God the Judge and Law-giver , who had condemned us ; Secondly , ( b ) by overcoming , and spoyling Satan , Death , and the powers of Hell , that detained us Captives , ( a ) Matth. 20. 28. Joh. 6. 38. Mark 10. 4 , 5. Rom. 3. 25. 1 Cor. 6. 20. Gal. 3. 13. Ephes. 1. 7. 1 Tim. 2. 6. Heb. 10. 9. ( b ) Joh. 5. 24. Col. 2. 13 , 14 , 15. 1 Thess. 1. 10. Heb. 2. 14. 1 Pet. 1. 18 , 19. Q. 11. What was the ransome that Christ paid for us ? A. His own precious Blood , Act. 20. 28. 1 Pet. 1. 19. Q. 12. How was the new Covenant ratified in his Blood ? A. By being accompanied with 7 his Death , for that as all other Testaments was to be ratified by the death of the Testator , Gen. 22. 18. Heb. 9. 16. & 8. 10 , 11 , 12. Q. 13. What is this new Covenant ? A. The gracious , free , immutable promise of God made unto all his Elect fallen in Adam , to ( b ) give them Jesus Christ , and ( c ) in him Mercy , Pardon , Grace , and Glory , ( d ) with a restipulation of Faith from them unto this promise and new obedience . ( a ) Gen. 3. 15. Jer. 31. 32 , 33 , 34. & 32. 40. Heb. 8. 10 , 11 , 12. ( b ) Gal. 3. 8. 16. Gen. 12. 3. ( c ) Rom. 8. 32 : Ephes. 1. 3 , 4. ( d ) Mar. 16. 16. Joh. 1. 12. & 10. 27 , 28. Q. 14. How did Christ procure for us Grace , Faith , and Glory ? A. By the way of purchase 8 and merit , for the Death of Christ deservedly procured of God , that he should Bless us with all spiritual Blessings , needful for our coming unto him , Esa. 53. 11 , 12. Joh. 17. 2. Act. 20. 28. Rom. 5. 17 , 18. Ephes. 2. 15. 16. & 1. 4. Phil. 1. 29. Tit. 2. 14. Revel . 1. 5 , 6. Q. 15. What is the intercession of Christ ? A : His continual solliciting 10 of God on our behalf , begun here in fervent Prayers , continued in Heaven by appearing as our advocate at the Throne of Grace , Psal. 2. 8. Rom. 8. 34. Heb. 7. 25. & 9. 24. & 10. 19 , 20 , 21. 1 Joh. 2. 1 , 2. Joh. 17. CHAP. XIII . Of Christ's Prophetical Office. Q. 1. Wherein doth the prophetical Office of Christ consist ? A. In his Embassage 1 from God to Man , revealing from the bosome of his Father , the whole Mystery of Godliness , the way and Truth , whereby we must come unto God , Matth. 5. Joh. 1. 18. & 3. 32. & 10. 9. 14. & 14. 5 , 6. & 17. 8. & 18. 37. Q. 3. How doth he exercise this Office towards us ? A. By making known 2 the whole Doctrine of truth unto us , in a saving and spiritual manner , Deut. 18 18. Esa. 42. 6. Heb. 3. 1. Q. 3. By what means doth he perform all this ? A. Divers , as first , ( a ) internally and effectually by his Spirit , writing his Law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the Word preached . ( a ) Jer. 31. 32 , 33. 2 Cor. 3. 3. 1 Thess. 4. 9. Heb. 8. 10. ( b ) Joh. 20. 31. 1 Cor. 12. 28. Ephes. 4. 8 , 9 , 10 , 11 , 12 , 13. 2 Pet. 1. 21. CHAP. XIV . Of the two-fold Estate of Christ. Q. 1. In what estate or condition doth Christ exercise these Offices ? A. In a two-fold Estate ; first , of humiliation 1 2 3 or abasement ; secondly , of exaltation , or glory , Phil. 2. 8 , 9 , 10. Q. 2. Wherein consisteth the state of Christ's humiliation ? A. In three things ; first , ( a ) in his Incarnation , or being born of Woman ; secondly , ( b ) his Obedience or fulfilling the whole Law , Moral and Ceremonial ; thirdly , in his ( c ) Passion , or induring all sorts of miseries , even death it self . ( a ) Luk. 1. 35. Joh. 1. 14. Rom. 1. 3. Gal. 4. 4. Heb. 2. 9 , 14. ( b ) Matth. 3. 15. & 5. 17. Luk. 2. 21. Joh. 8. 46. 2 Cor. 5. 21. 1 Pet. 1. 19. 1 Joh. 3. 5. ( c ) Psal. 53. 4 , 5 , 6. Heb. 2. 9. 1 Pet. 2. 21. Q. 3. Wherein consists his exaltation ? A. In first , his Resurrection ? secondly , Ascension ; thirdly , sitting at the right hand of God ; by all which he was declared to be the Son of God with Power , Mat. 28. 18. Rom. 1. 4. & 4. 4. Ephes. 4. 9. Phil. 2. 9 , 10. 1 Tim. 3. 16. CHAP. XV. Of the Persons to whom the Benefits of Christs Offices do belong . Q. 1. Unto whom do the saving Benefits of what Christ performeth in the Execution of his Offices belong ? A. Onely to his Elect , ( 1 2 3 ) Joh. 17. 9. Esa. 63. 9. Heb. 3. 6. & 10. 21. Q. 2. Dyed he for no other ? A. None , in respect of his Fathers eternal purpose , and his own intention , of removing wrath from them , procuring Grace and Glory for them , Act. 20. 28. Matth. 20. 28. & 26. 28. Heb. 9. 28. Joh. 11. 51 , 52. Esa. 53. 12. Joh. 3. 16. & 10 , 11 , 12 , 13. 15. Ephes. 5. 25. Rom. 8. 32. 34. Gal. 3. 13. Joh. 6. 37. 39. Rom. 4. 25. 2 Cor. 5. 19 , 20. Q. 3. What shall become of them for whom Christ dyed not ? A. Everlasting Torments for their Sins , their portion in their own place , Mark 16. 16. Joh. 3. 36. Matth. 25. 41. Act. 1. 25. Q. 4. For whom doth he make Intercession ? A. Onely for those who from Eternity were given him by his Father , Joh. 17. Heb. 7. 24 , 25. CHAP. XVI . Of the Church . Q. 1. How are the Elect called , in respect of their Obedience unto Christ , and Union with him ? A. His Church , Act. 20. 28. Ephes. 5. 32. Q. 2. What is the Church of Christ ? A. The whole company of Gods 1 2 3 4 5 Elect ( a ) , called ( b ) of God , ( c ) by the Word and Spirit , ( d ) out of their natural condition , to the dignity of his Children , and ( e ) united unto Christ their Head , by Faith in the bond of the Spirit . ( a ) Act. 2. 47. 1 Tim. 5. 21. Heb. 12. 22 , 23 , 24. ( b ) Rom. 1. 5 , 6. Rom. 9. 11. 24. 1 Cor. 4. 15. 2 Tim. 1. 9. ( c ) Act. 16. 14. Joh. 3. 8. 1 Cor. 4. 15. 1 Pet. 1. 23. Heb. 8. 10. ( d ) Ephes. 2. 11 , 12 , 13. Col. 1. 13. Heb. 2. 14 , 15. 1 Pet. 2. 9. ( e ) Joh. 17. 21. Ephes. 2. 18 , 19 , 20 , 21 , 22. Q. 3. Is this whole Church always in the same state ? A. No , one part of it is Militant , the other Triumphant . Q. 4. What is the Church Militant ? A. That portion of Gods Elect , which in their generation cleaveth unto Christ by Faith , and fighteth against the World , Flesh , and Devil , Ephes. 6. 11 , 12. Heb. 11. 13 , 14. & 12. 1. 4. Q. 5. What is the Church Triumphant ? A. That portion of Gods People , who having fought their fight and kept the Faith , are now in Heaven , resting from their Labours , Ephes. 5. 27. Revel . 3. 21. & ch . 14. 13. Q. 6. Are not the Church of the 6 Jews , before the Birth of Christ , and the Church of the Christians since , two Churches ? A. No , essentially they are but one , differing only in some outward administrations , Ephes. 2. 12. 13 , 14 , 15 , 16. 1 Cor. 10. 3. Gal. 4. 26. 27. Heb. 11. 15. 26. 40. Q. 7. Can this Church be wholly overthrown on the Earth ? A. No , unless the Decree of God may be changed , and the promise of Christ fail . Matth. 16. 18. & 28. 20. Joh. 14. 16. Joh. 17. 1 Tim. 3. 15. 2 Tim. 2. 19. CHAP. XVII . Of Faith ? Q. 1. By what means do we become actual Members of this Church of God ? A. By a lively justifying Faith , 1 whereby we are united unto Christ , the head thereof , Act. 2. 47. & 13. 48. Heb. 11. 6. & 12. 22 , 23. & 4. 2. Rom. 5. 1 , 2. Ephes. 2. 13 , 14. Q. 2. What is a justifying Faith ? A. A ( a ) gracious resting upon 2 the free promises of God in Jesus Christ for mercy , ( b ) with a firm perswasion of Heart , that God is a reconciled Father unto us in the Son of his Love. ( a ) 1 Tim. 1. 16. Joh. 13. 15. & 19. 25. Rom. 4. 5. ( b ) Heb. 4. 16. Rom. 8. 38 , 39. Gal. 2. 20. 2 Cor. 5. 20 , 21. Q. 3. Have all this Faith ? A. None , but the Elect of God , Tit. 1. 1. Joh. 10. 26. Matth. 13. 11. Act. 13. 48. Rom. 8. 30. Q. 4. Do not then others believe that make profession ? A. Yes , with first , historical Faith , or a perswasion , that the things written in the word are true , James 2. 9. secondly , temporary Faith , which hath some joy of the affections , upon unspiritual grounds , in the things believed , Matth. 13. 20. Mark 6. 20. Joh. 2. 23 , 24. Act. 8. 13. CHAP. XVIII . Of our Vocation , or Gods calling us . Q. 1. How come we to have this saving Faith ? A. It is freely bestowed upon us , and wrought in us , by the Spirit of God in our vocation or calling . Joh. 6. 29. 44. Ephes. 2. 8 , 9. Phil. 1. 29. 2 Thes. 1. 11. Q. 2. What is our Vocation , or this calling of God ? A. The free gracious 1 2 act of Almighty God , whereby in Jesus Christ he calleth and translateth us from the state of Nature , Sin , Wrath , and Corruption , into the State of Grace , and Union with Christ , by the mighty , effectual working of his Spirit , in the preaching of the Word , Col. 1. 12 , 13. 2 Tim. 1. 9. Deut. 30. 6. Ezek. 36. 26. Matth. 11. 25 , 26. Joh. 1. 13. & 3. 3. 8. Ephes. 1. 19. Col. 2. 12. 1 Cor. 4. 7. Jam. 1. 18. 2 Pet. 2. 20. Act. 16. 14. Q. 3. What do we our selves perform in this change or work of our conversion ? A. Nothing at all , being meerly 3 wrought upon by the free grace and Spirit of God , when in our selves we have no Ability to any thing that is spiritually good , Matth. 7. 18. & 10. 20. Joh. 1. 13. & 15. 5. 1 Cor. 12. 3. 1 Cor. 2. 5. 2 Cor. 3. 5. Ephes. 2. 1. 8. Rom. 8. 26. Phil. 1. 6. Q. 4. Doth God thus call all and every one ? A. All within the pale of the Church are outwardly called by the Word , none effectually but the Elect. Mat. 22. 14. Rom. 8. 30. CHAP. XIX . Of Justification . Q. 1. Are we accounted righteous and saved for our Faith , when we are thus freely called ? A. No , but meerly by the imputation of the righteousness of Christ , apprehended and applyed by Faith , for which alone the Lord accepts us , as holy and righteous , Esa. 43. 25. Rom. 3. 23 , 24 , 25 , 26. Rom. 4. 5. Q. 2. What then is our Justification , or Righteousness before God ? A. The gracious free Act 1 of God , imputing the righteousness of Christ to a believing Sinner , and for that speaking Peace unto his Conscience , in the Pardon of his Sin , pronouncing him to be just , and accepted before him , Gen. 15. 6. Act. 13. 38 , 39. Luk. 18. 14. Rom. 3. 24 , 26 , 28. Rom. 4. 4 , 5 , 6 , 7 , 8. Gal. 2. 16. Q. 3. Are we not then righteous before God , by our own Works ? A. No , for of themselves , they can neither satisfie his Justice , fulfil his Law , nor indure his Tryal . Psal. 130. 3 , 4. Psal. 143. 2. Esa. 64. 6. Luke 17. 10. CHAP. XX. Of Sanctification . Q. 1. Is there nothing then required of us , but Faith onely ? A. Yes , ( a ) repentance , and ( b ) holiness , or new obedience . ( a ) Act. 20. 21. Matth. 3. 2. Luk. 13. 3. ( b ) 2 Tim. 2. 19. 1 Thess. 4. 7. Heb. 12. 14. Q. 2. What is Repentance ? A. Godly ( a ) sorrow for every known 1 2 sin committed against God , ( b ) with a firm purpose of heart , to cleave unto him for the future , ( c ) in the killing of sin , the quickning of all graces , to walk before him in newness of life . ( a ) 2 Cor. 7. 9 , 10 , 11. Act. 2. 37. Psal. 51. 17. ( b ) Psal. 34. 14. Esa. 1. 16 , 17. Ezek. 18. 27 , 28. Act. 14. 15. ( c ) Ephes. 4. 21 , 22 , 23 , 24. Rom. 6. 12 , 13. 18 , 19. Rom. 8. 1. 2 Cor. 5. 17. Gal. 6. 15. Q 3. Can we do this of our selves ? A. No , it is a special gift and grace of God , which he bestoweth on whom he pleaseth , Levit. 20. 8. Deut. 30. 6. Ezek. 11. 19 , 20. 2 Tim. 2. 25. Act. 11. 18. Q. 4. Wherein doth the being of true Repentance consist , without which it is not acceptable ? A. In its . 3 performance according to the Gospel rule , with Faith and assured hope of divine mercy , Psal. 51. 1 Joh. 2. 1 , 2. 2 Cor. 7. 10 , 11. Act. 2. 38. Matth. 27. 4. Q. 5. What is that holiness which is required of us ? A. That ( a ) universal 4 5 sincere obedience to the whole will of God , ( b ) in our hearts , minds , wills , and actions , ( c ) whereby we are in some measure made conformable to Christ our head . ( a ) Psal. 119. 9. 1. Sam. 15. 22. Joh. 14. 15. Rom. 6. 9. Heb. 12. 14. T it 2. 12. 2 Pet. 1. 5. 6 , 7. Esa. 1. 16 , 17. ( b ) 1 Cron. 28. 9. Deut. 6. 5. Matth. 22. 37. ( c ) Rom. 8. 29. 1 Cor. 11. 1. Ephes. 2. 21. Col. 3. 1 , 2 , 3. 2 Tim. 2. 11 , 12. Q. 6. Is this holiness or obedience in us perfect ? A. Yes , ( a ) in respect 6 of all the parts of it , but ( b ) not in respect of the degrees wherein God requires it . ( a ) 2 King. 20. 3. Joh. 1. 1. Mat. 5. 48. Luk. 1. 6. 2 Cor. 7. 1. Ephes. 4. 24. Tit. 2. 12. ( b ) Esa. 64. 6. Psal. 130. 3. Exod. 28. 38. Phil. 3. 8. Q. 7. Will God accept of that obedience which falls so short of what he requireth ? A. Yes from them 7 whose persons he accepteth , and justifieth freely in Jesus Christ , Rom. 12. 1. Phil. 4. 18. Heb. 13. 16. 1 Joh. 3. 22. Ephes. 1. 6. Q. 8. What are the parts of this holiness ? A. ( a ) Internal , in the quickning of all Graces , purging all Sins ; ( b ) and external , in servent and frequent Prayers , Almes , and all manner of Righteousness . ( a ) Heb. 9. 14. Ephes. 3. 16. 17. Rom. 2. 29. & 6. 12. ( b ) Matth. 5. 20. Rom. 8. 1 , 2. Ephes. 4. 22 , 23. Tit. 2. 12. particular precepts are innumerable . Q 8. May not others perform these Dunes acceptably , as well as those that believe ? A. No , 8 all their performances in this kind are but abominable sins before the Lord , Prov. 15. 8. Joh. 9. 31. Tit. 1. 15. Heb. 11. 6. CHAP. XXI . Of the Priviledges of Believers . Q. 1. VVhat are the priviledges of those that thus believe and repent ? A. First Union with Christ ; secondly , Adoption of Children : thirdly , Christian Liberty ; fourthly , a Spiritual holy right to the Seals of the new Covenant ; fifthly , communion with all Saints ; sixthly , Resurrection of the Body unto Life Eternal . Q. 2. What is our Union with Christ ? A. An ( a ) holy spiritual 1 2 Conjunction unto him , as our ( b ) Head , ( c ) Husband , and ( d ) Foundation , ( e ) whereby we are made Partakers of the same Spirit with him , ( f ) and derive all good things from him . ( a ) 1 Cor. 12. 12. Joh. 15 , 1 , 2. 5 , 6 , 7. & 17. 23. ( b ) Ephes. 4. 15. & 5. 23. Col. 1. 18. ( c ) 2 Cor. 11. 2. Ephes. 5. 25 , 26 , 27. Revel . 21. 9. ( d ) Matth. 16. 18. Ephes. 2. 20 , 21 , 22. 1 Pet. 2. 4 , 5 , 6 , 7. ( e ) Rom. 8. 9. 11. Gal. 4. 6. Phil. 1. 19. ( f ) Joh. 1. 12. 16. Ephes. 1. 3. Q. 3. What is our adoption ? A. Our gracious Reception into the family of God , as his Children , and co heirs with Christ , Joh. 1. 12. Rom. 8. 15. 17. Gal. 4. 5. Ephes. 1. 5. Q. 4. How came we to know this ? A. By the especial working of the holy 3 Spirit in our hearts , sealing unto us the promises of God , and raising up our Souls to an assured expectation of the promised Inheritance , Rom. 8. 15. 17. Ephes. 4. 30. 1 Joh. 3. 1. Rom. 8. 19. 23. Titus 2. 12. Q. 5. What is our Christian liberty ? A. An 4 holy and spiritual ( a ) freedom from the ( b ) slavery of Sin , the ( c ) bondage of Death and Hell ; the ( d ) curse of the Law , ( e ) Jewish Ceremonies , and ( f ) thraldom of Conscience , purchased for us by Jesus Christ , and ( g ) revealed to us by the holy Spirit . ( a ) Gal. 5. 1. ( b ) Joh. 8. 32 , 34 , 36. Rom. 6. 17 , 18. Esa. 61. 1. 1 Joh. 1. 7. 2 Cor. 5. 21. ( c ) Rom. 8. 15. Heb. 2. 15. 1 Cor. 15. 55 , 57. ( d ) Gal. 3. 13. Ephes. 2. 15 , 16. Gal , 4 , 5. Rom. 8. 1. ( e ) Act. 15. 10 , 11. Gal. 3. 4 , 5 Chapters . ( f ) 2 Cor. 1. 24. 1 Cor. 7. 23. 1 Pet. 2. 16. ( g ) 1 Cor 2. 12. Q. 6. Are we then wholly freed from the Moral Law ? A. Yes , as ( a ) a Covenant 5 or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of Life and Holiness , ( a ) Jer. 31. 31 , 32 , 33. Rom. 7. 1 , 2 , 3. Rom. 6. 14. Gal. 3. 19. 24. Rom. 8. 2. Gal. 5. 18. ( b ) Mat. 5. 17. Rom. 3. 31. & 7. 13. 22 , 25. Q. 7. Are we not freed by Christ from the Magistrates Power , and humane Authority ? A. No , being ordained of 6 God , and commanding for him , we owe them all lawful obedience , Rom. 13. 1 , 2 , 3 , 4. 1 Tim. 2. 1 , 2. 1 Pet. 2. 13 , 14 , 15. CHAP. XXII . Of the Sacraments of the new Covenant in particular , a holy right whereunto , is the fourth priviledge of Believers ? Q. 1. What are the Seals of the new Testament ? A. Sacraments instituted of Christ to be visible Seals and Pledges , whereby God in him confirmeth the Promises of the Covenant to all Believers , restipulating of them , growth in Faith and Obedience , Mark 16. 16. Joh. 3. 5. Act. 2. 38. & 22. 16. Rom. 4. 11. 1 Cor. 10. 2 , 3 , 4. 1 Cor. 11. 26 , 27 , 28 , 29. Q. 2. How doth God by these Sacraments bestow Grace upon us ? A. Not by any 1 real , essential conveying of spiritual Grace , by corporeal means , but by the way of Promise , Obsignation and Covenant , confirming the Grace wrought in us by the Word and Spirit , Heb. 4. 2. 1. Cor. 10. Rom. 4. 11. & 1. 17. Mark 16. 16. Ephes. 5. 26. Q. 3. How do our Sacraments differ from the Sacraments of the Jews ? A. Accidentally onely , in things concerning the outward matter and form , as their number , quality , clearness of signification , and the like , not essentially in the things signified or Grace confirmed , 1 Cor. 10. 1 , 2 , 3. &c. Joh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. CHAP. XXIII . Of Baptism . Q. 1. Which are these Sacraments ? A. Baptism and the Lord's Supper . Q. 2. What is Baptism ? A. An ( a ) holy action appointed 1 2 of Christ , whereby being sprinkled with water in the Name of the whole Trinity , by a lawful Minister of the Church , ( b ) we are admitted into the Family of God , ( c ) and have the benefits of the blood of Christ confirmed unto us . ( a ) Matth. 28. 19. Mark 16. 15 , 16. ( b ) Act. 2. 41. & 8. 37. ( c ) Act. 2. 38 , 39. Joh. 3. 5. Rom. 6. 3 , 4 , 5. 1 Cor. 12. 13. Q. 3. To whom doth this Sacrament belong ? A. Unto all , to whom the promise of the Covenant is made , that is , to Believers and to their Seed , Act. 2. 39. Gen. 17. 11 , 12. Act. 16. 15. Rom. 4. 10 , 11. 1 Cor. 7. 14. Q. 4. How can Baptisme seal the pardon of all Sins to us , all our personal Sins following it ? A. In as much as it is a Seal of that promise which gives pardon of all to Believers , Act. 2. 39. Rom. 4. 11 , 12. CHAP. XXIV . Of the Lords Supper . Q 1. What is the Lord Supper ? A. An ( a ) holy action instituted and 1 appointed by Christ , ( b ) to set forth his Death , ( c ) and communicate unto us spiritually his Body and Blood , by Faith , being ( d ) represented by Bread and Wine , ( e ) blessed by his Word , and Prayer , ( f ) broken , 2 powred out , and received of Believers . ( a ) Mat. 26. 20 , 21. Luk. 22. 14 , 15 , 16 , 17 , 18 , 19 , 20. 1 Cor. 11. 23 , 24. ( b ) Luk. 22. 19. 1 Cor. 11. 25 , 26. ( c ) Mark 14. 22 , 23 , 24. 1 Cor. 11. 24. 25. Joh. 6. 63. ( d ) 1 Cor. 11. 23. 25. ( e ) 1 Cor. 11. 24. Mat. 26. 26. ( f ) Mat. 26. 26. Mark 14. 22. Luk. 22. 19. Q 2. When did Christ appoint this Sacrament ? A. On the night wherein he was betrayed to suffer , 1 Cor. 11. 23. Q 3. Whence is the right use of it to be learned . A. From the Word , 3 practice , and actions of our Saviour , as its institution . Q. 4. What were the actions of our Saviour to be imitated by us ? A. First , blessing the elements by Prayer ; secondly , breaking the bread , and powring out the Wine ; thirdly , distributing them to the receivers , sitting in a Table gesture , Matth. 26. 26. Mark. 14. 22. Luk. 22. 19 , 20. 1 Cor. 11. 23 , 24. Q. 5. What were the words of Christ ? A. First , of command , Take , eat ; Secondly , of Promise , This is my Body ; Thirdly , of Institution , for perpetual use , This do , &c. 1 Cor. 11. 24 , 25 , 26. Q. 6. Who are to be 4 5 receivers of this Sacrament ? A. Those onely have a true right to the Signs , who by Faith have an holy interest in Christ , the thing signified , 1 Cor. 11. 27 , 28 , 29. Joh. 6. 63. Q. 7. Do the elements remain Bread and wine still , after the blessing of them ? A. Yes , all the spiritual change is wrought by the Faith of the Receiver , not the words of the Giver ; to them that Believe , they are the Body and Blood of Christ , Joh. 6. 63. 1 Cor. 10. 4. and 11. 29. CHAP. XXV . Of the Communion of Saints , the fifth priviledge of Believers . Q. 1. What is the Communion of Saints ? A. An holy conjunction 1 between all God's People , wrought by their participation of the same Spirit whereby we are all made Members of that one Body , whereof Christ is the head , Cant. 6. 9. Jer. 32. 39. Joh. 17. 22. 1 Cor. 12. 12. Ephes. 4. 3 , 4 , 5 , 6. 13. 1 Joh. 1. 3. 6 , 7. Q. 2. Of what sort is this Union ? A. First , ( a ) spiritual and internal , in the injoyment of the same Spirit and Graces , which is the union of the Church Catholick ; Secondly , ( b ) external and ecclesiastical in the same outward Ordinances , which is the Union of particular Congregations . ( a ) 1 Cor. 12. 12 , 13. Ephes. 2. 16. 19 , 20 , 21 , 22. 1 Cor. 10. 17. Joh. 17. 11. 21 , 22. Joh. 10. 16. Heb. 2. 11. ( b ) 1 Cor. 1. 10 , 11. Rom. 12. 5. 1 Cor. 12. 27 , 28. Ephes. 4. 11 , 12 , 13. Phil. 2. 2. Col. 3. 15. 1 Pet. 3. 8. CHAP. XXVI . Of particular Churches . Q. 1. What are particular Churches ? A. Peculiar ( a ) Assemblies ( 1 , 2 ) of Professors in one Place , ( b ) under Officers of Christs Institution , ( c ) enjoying the Ordinances of God , ( d ) and leading Lives beseeming their holy Calling . ( a ) Act. 11. 26. 1 Cor. 4. 17 , & 11. 22. 2 Cor. 1. 1. ( b ) Act. 20. 17. 28. & 14. 23. 2 Cor. 8. 23. Heb. 13. 17. ( c ) 1 Cor. 1. 5. Revel . 2. 1 , 2 , 3. ( d ) 2 Thess. 3. 5. 6. 11. Gal. 6. 16. Phil. 3. 18. 1 Thes. 2. 12. Q. 2. What are the ordinary Officers of such Churches ? A. First ( a ) Pastors or Doctors 3 to teach and exhort ; secondly , ( b ) Elders to assist in Rule and Government , thirdly , ( c ) Deacons to provide for the poor , ( 4 ) Rom. 12. 7 , 8. Ephes. 4. 10. 1 Cor. 12. 28. ( b ) Rom. 12. 8. 1 Tim. 5. 17. ( c ) Act. 6. 2 , 3. Q. 3. What is required of these Officers , especially the chiefest , or Ministers ? A. ( a ) That they be faithful in the Ministry committed unto them , ( b ) sedulous in dispensing the Word , ( c ) watching for the good of the Souls committed to them , ( d ) going before them in an Example of all godliness and holiness of Life . ( a ) 1 Cor. 4. 2. Act. 20. 18 , 19 , 20. ( b ) 2 Tim. 2. 15. and 4. 1 , 2 , 3 , 4 , 5. ( c ) Tit. 1. 13. 1 Tim. 4. 15 , 16. ( d ) Tit. 2. 7. 1 Tim. 4. 12. Matth. 5. 16. Act. 25. Q. 4. What is required in the People unto them ? A. Obedience ( a ) to their Message and Ministery , ( b ) honour and love to their Persons , ( c ) maintenance to them and their Families . ( a ) 2 Cor. 5. 20. Rom. 6. 17. Heb. 13. 17. 2 Thess. 3. 14. Rom. 16. 19. 2 Cor. 10. 4 , 5 , 6. ( b ) 1 Cor. 4. 1. Gal. 4. 14. 1 Tim. 5. 17 , 18. ( c ) Luk. 10. 7. Jam. 5. 4. 1 Tim. 5. 17 , 18. 1 Cor. 9. 9 , 10 , 11 , 12 , 13. CHAP. XXVII . Of the last Priviledge of Believers , being the Door of entrance into Glory . Q. 1. What is the Resurrection of the Flesh ? A. An Act of the ( 1 ) mighty power of Gods holy Spirit , applying unto us the vertue of Christs resurrection , whereby at the last day , he will raise our whole Bodies from the Dust to be united again into our Souls in everlasting Happiness , Job 19. 25 , 26 , 27. Psal. 16. 9 , 10 , 11. Esa. 26. 19. Ezek. 37. 2 , 3. Dan. 12. 2. 1 Cor. 15 16. &c. Revet . 20. 12 , 13. Q. 2. What is the end of this whole Dispensation ? A. The Glory of God in our eternal Salvation . To him be all Glory , and Honour for evermore , Amen . FINIS . Imprimatur , John Downame . Notes, typically marginal, from the original text Notes for div A53735-e880 Chap. 1. Of the Greater . Chap. 2. Chap. 3. Chap. 4. Chap. 5. 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10. Chap. 11. Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. Chap. 22. Chap. 23 , Chap. 24. Chap. 25. Notes for div A53735-e2500 1 Every one out of this way everlastingly damned . 2 The Life of Religion is in the Life . 3 Popish traditions are false Lights leading from God. 4 The Authority of the Scripture dependeth not on the Authority of the Church , as the Papists blaspheme . 5 All humane inventions , unnecessary helps in the worship of God. 6 The word thereof is the sole directory for Faith , Worship , and Life . 7 This alone perswadeth , & inwardly convinceth the heart , of the divine verity of the Scripture : other Motives also there are from without , and unanswerable Arguments to prove the Truth of them : as , 1. their antiquity ; 2 preservation from Fury ; 3 Prophecies in them ; 4 the Holiness and Majesty of their Doctrine , agreeable to the Nature of God ; 5 Miracles . 6 the Testimony of the Church of all Ages ; 7 the Blood of innumerable Martyrs , &c. 1 The perfection of Gods Being is known of us chiefly by removing all imperfections . 2 Hence , the abominable vanity of Idolaters and of the Blasphemous Papists that picture God. 3 Let us prostrate our selves in holy adoration of that which we cannot comprehend . 4 The divers names of God , signifie one and the same thing , but under divers notions , in respect of our Conception . 1 Some of these attributes belong so unto God , as that they are in no sort to be ascribed to any else , as infiniteness , Eternity , &c. Others are after a sort attributed to some of his Creatures , in that he communicateth unto them some of the Effects of them in himself , as Life , Goodness , &c. 2 The first of these are Motives to humble Adoration , Fear , self-Abhorrency , the other , to Faith , Hope , Love , and Confidence through Jesus Christ. 3 Nothing is to be ascribed unto God , nor imagined of him , but what is exactly agreeable to those his glorious properties . 4 These last are no less essential unto God than the former , onely we thus distinguish them , because these are chiefly seen in his Works . 1 This is that mysterious Ark that must not be pryed into , nor the least tittle spoken about it , wherein plain Scripture goeth not before . 2 To deny the Deity of any one Person , is in effect to deny the whole God-head , for whosoever hath not the Son , hath not the Father . 3 This onely Doctrine remained undefiled in the Papacy . 4 We must labour to make out comfort from the proper work of every Person towards us . 1 The purposes and decrees of God , so far as by him revealed , are objects of our saith , and full of comfort . 2 Further reasons of God's decrees than his own will , not to be enquired after . 3 The changes in the Scripture ascribed unto God , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . 4 The Arminians blasphemy in saying , God sometimes fails of his purposes 5 The decree of Election is the fountain of all spiritual graces , for they are bestowed onely on the Elect. 6 In nothing doth natural corruption more exalt it self against God , then in opposing the freedom of his grace in his eternal decrees . From the execution of these decrees , flows that variety and difference , we see in the dispensation of the means of Grace , God sending the Gospel where he hath a remnant according to Election . 1 The very outward works of God are sufficient to convince men of his eternal power & God-head , and to leave them inexcusable , if they serve him not . 2, 3 The glory of God is to be preferred above our own , either being , or well-being , as the Supream end of them . The approaching unto God in his Service , is the chief exaltation of our Nature above the beasts that perish . 4 God never allowed from the beginning , that the will of the Creature should be the measure of his Worship and Honour . 5 Though we have all lost our right unto the promise of the first Covenant , yet all not restored by Christ , are under the commination and curse thereof . 1 To this Providence is to be ascribed all the good we do injoy , and all the afflictions we undergoe . 2 Fortune , Chance , & the like , are names without things , scarce fit to be used among Christians , seeing Providence certainly ruleth all to appointed ends . 3 No free-will in man , exempted either from the eternal decree , or the over-ruling Providence of God. 4 Though the dispensations of Gods providence towards his People be various , yet every issue and act of it tends to one certain end , their good in his Glory . 5 Almighty God knows how to bring Light out of Darkness , Good out of Evil , the Salvation of his Elect , out of Judas treachery , the Jews Cruelty , and Pilats Injustice . 1 This Law of God bindeth us now , not because delivered to the Jews on Mount Horeb , but because written in the hearts of all by the finger of God at the first . 2 After the fall , the Law ceased to be a rule of Justification , and became a rule for Sanctification only . 3 It is of free Grace that God giveth power to yield any obedience , and accepteth of any obedience that is not perfect . 1 This is that which commonly is called Original sin , which in general denoteth the whole misery and corruption of our Nature , as first , the guilt of Adams actual sin to us imputed ; secondly , loss of Gods glorious Image , Innocency , and Holiness ; thirdly , deriving by propagation a nature , 1. defiled with the Pollution ; 2. laden with the Guilt ; 3. subdued to the Power of Sin ; 4. a being exposed to all temporal Miseries , leading to , and procuring Death ; 5. an Alienation from God , with voluntary Obedience to Satan , and lust ; 6. an utter disability to good , or to labour for Mercy ; 7. eternal Damnation of Body and Soul in Hell. 2 All that a natural Man hath on this side hell , is free Mercy . 3 The end of this is Jesus Christ , to all that flye for refuge to the hope set before them . 1 This is that great Mystery of Godliness , that the Angels themselves admire : the most transcendent expression of Gods infinite love : the laying forth of all the treasure of his Wisdom and Goodness . 1, 2 Though our Saviour Christ be one God with his Father , he is not one Person with him . Jesus Christ is God and Man in one , not a God , and a Man : God incarnate , not a man Deified . 3 The effential properties of either Nature , remain in his Person theirs still , not communicated unto the other , as of the Deity to be eternal , every where , of the Humanity to be born and dye . 4 4 What ever may be said of either Nature , may be said of his whole Person : So God may be said to die , but not the God-head , the man Christ to be every where but not his humanity , for his one Person is all this . 5 The monstrous figment of transubstantiation , or Christs corporal presence in the Sacrament , fully overthrows our Saviours humane nature , and makes him a meer shadow . 6 All natural properties are double in Christ , as will , &c. still distinct , all personal , as subsistence , single . 1 In the exercise of these Offices , Christ is also the sole head , husband , and first-born of the Church . 2 Papal usurpation upon these Offices of Christ , manifest the Pope to be the man of Sin. 3 Christs subjects are all born Rebels , & are stubborn , until he make them obedient by his word and Spirit . 4 Christ hath not delegated his Kingly power of Law-making for his Church , to any here below . 5 The end of Christ in exercising his kingly power over his Enemies , is the glory of his Gospel , and the good of his People . 1 Against both these the Papists are exceedingly blasphemous , against the one by making their Mass a sacrifice for Sins , the other by making Saints mediators of Intercession . 2 Christs undergoing punishment for us was first , typified by the old Sacrifices ; secondly , foretold in the first Promise ; thirdly , made lawful and valid in it self ; first , by God's determination , the supream Law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a Relaxation of the Law , in regard of the Subject punished ; fourthly , beneficial to us , because united to us , as first , our head ; secondly , our elder Brother ; thirdly , our Sponsor or Surety ; fourthly , our Husband ; fifthly , our God or Redeemer , &c. 3 No change in all these , but what necessary follows the change of the Persons sustaining . 4 The death that Christ underwent was eternal , in its own Nature & Tendance , not so to him , because of his holiness , power , and the unity of his Person . 5 He suffered not as God , but he suffered who was God. 6 We are freed from the anger of God , by a perfect rendring to the full value of what he required , from the power of Satan by absolute conquest on our behalf . 7 The new Covenant is Christs legacy in his last Will , unto his People , the eternal inheritance of Glory being conveyed thereby . 8 The death of Christ was satisfactory in respect of the strict justice of God , meritorious in respect of the Covenant between him and his Father . ( 9 ) All these holy truths are directly denied by the blasphemous Socinians , & of the Papists with their merits , masses , penance and purgatory , by consequent overthrown . 10 To make Saints our intercessours , is to renounce Jesus Christ from being a sufficient Saviour . 1 Christ differed from all other Prophets first , in his sending , which was immediately from the Bosome of his father , secondly his assistance , which was the fulness of the Spirit ; thirdly , his manner of teaching , with Authority . 2 To accuse his word of imperfection in Doctrine or Discipline , is to deny him a perfect Prophet , or to have born witness unto all Truth . 1 The humiliation of Christ , shews us what we must here do , and suffer ; his Exaltation , what we may hope for . 2 The first of these holds forth his mighty love to us , the other his mighty power in himself . 3 The onely way to Heaven is by the Cross. 1 Christ giveth Life to all that world for whom he gave his Life . 2 None that he dyed for shall ever dye . 3 To say that Christ died for every man universally , is to affirm that he did no more for the Elect then the reprobates , for them that are saved , then for them that are damned , which is the Arminian Blasphemy . 1 The Elect Angels belong to this Church . 2 No distance of time or place breaks the Unity of this Church ; Heaven and Earth , from the begining of the world unto the End , are comprized in it . 3 No mention in Scripture of any Church in purgatory . 4 This is the Catholick Church , though that term be not to be found in the Word in this Sense , the thing it self is obvious . 5 The Pope challenging unto himself the title of the head of the Catholick Church , is blasphemously rebellious against Jesus Christ. 6 This is that Ark , out of which whosoever is , shall surely perish . 1 Of this faith the holy Spirit is the efficient cause , the Word the instrumental , the Law indirectly , by discovering our misery ; the Gospel immediately by holding forth a Saviour . 2 Faith is in the understanding , in respect of its being , & subsistence in the will and heart , in respect of its effectual working , 1 Our effectual calling is the first effect of our everlasting election . 2 We have no actual interest in , nor right unto Christ , untill we are thus called . 3 They who so boast of the strength of free Will , in the Work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the Grace of God. 1 Legal and Evangelical justification differ ; first , on the part of the Persons to be justified : the one requiring a Person legally and perfectly righteous , the other a believing Sinner ; Secondly , on the part of God , who in the one is a severe righteous Judge , in the other , a merciful reconciled Father ; thirdly , in the Sentence , which in the one , acquitteth , as having done nothing amiss , the other as having all amiss pardoned . 1 Repentance includeth first , alteration of the mind , into a hatred of sin , before loved ; Secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . 2 Repentance is either legal , servile , and terrifying , from the spirit of Bondage : or , Evangelical filial , and comforting , from the spirit of free Grace and Liberty , which onely is available . 3 Every part of popish Repentance viz. contrition , confession , and satisfaction , was performed by Judas . 4 All Faith & profession without this holiness is vain and of no effect 5 True Faith can no more be without true holiness , than true fire without heat . 6 Merit of works in unprofitable servants , no way able to do their Duty is a Popish Miracle . 7 In Christ are our persons accepted freely , and for him our obedience . 8 The best duties of unbelievers , are but white Sins . 1 By vertue of this Union , Christ suffereth in our Afflictions ; and we fill up in our Bodies what remaineth as his . 2 From Christ as head of the Church , we have spiritual Life , Sense , and Motion , or growth in Grace ; secondly , as the Husband of the Church , Love and Redemption ; thirdly , as the Foundation thereof , Stability , and Perseverance . 3 This is that great honour & dignity of believers , which exalts them to & despising all earthly thrones 4 Our liberty is our Inheritance here below , which we ought to contend for , against all opposers . 5 Nothing makes men condemn the Law as a rule , but hatred of that universal holiness which it doth require . 6 Rule and Authority are as necessary for humane society , as Fire and Water for our Lives . 1 This is one of the greatest mysteries of the Roman Magick and jugling , that corporal elements should have a power to forgive sins , and confer spiritual Grace . 1 Not the want , but the contempt of this Sacrament is damnable . 2 It is hard to say whether the Errour of the Papists , requiring Baptism of absolute indispensable necessity to the Salvation of every Infant ; or that of the Anabaptists , debarring them from it altogether , be the most uncharitable . 1 Baptisme is the Sacrament of our new Birth , this of our further growth in Christ. 2 No part of Christian Religion was ever so vilely contaminated and abused by profane wretches , as this pure , holy , plain action , and institution of our Saviour : witness the Popish horrid monster of transubstantiation , and their Idolatrous Mass. 3 Whatever is more than these is of our own . 4 Faith in Gods promises which it doth confirm , union with Christ , whereof it is a Seal , and obedience to the right use of the Ordinance it self , is required of all Receivers . 5 There is not any one Action pertaining to the Spiritual Nature of this Sacrament , not any end put upon it by Christ ; as first , the partaking of his Body and Blood ; Secondly , setting forth of his Death for us ; Thirdly , declaring of our Union with him and his , but require Faith , Grace , and Holiness in the Receivers . 1 By Vertue of this we partake in all the good and evil of the People of God throout the World. 1 Every corruption doth not presently unchurch a People . 2 Unholiness of fellow worshippers , defileth not Gods Ordinances . 3 Ministers are the Bishops of the Lord ; Lord-bishops came from Rome . 1 The Resurrection of the Flesh hereafter , is a powerful motive to live after the Spirit here . 
A94739	----	A short catechism about Baptism. By John Tombes, B.D. Tombes, John, 1603?-1676. This text is an enriched version of the TCP digital transcription A94739 of text R210349 in the English Short Title Catalog (Thomason E1854_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 20 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A94739 Wing T1820 Thomason E1854_1 ESTC R210349 99869158 99869158 170469 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94739) Transcribed from: (Early English Books Online ; image set 170469) Images scanned from microfilm: (Thomason Tracts ; 231:E1854[1]) A short catechism about Baptism. By John Tombes, B.D. Tombes, John, 1603?-1676. [22] p. Printed by Henry Hills, next door to the sign of the Peacock in Aldersgate-street, London : 1659. Signatures: A B⁴ (-A1). Annotation on Thomason copy: "may"; "May. 14". Reproduction of the original in the British Library. eng Catechisms, English -- Early works to 1800. Baptism -- Early works to 1800. A94739 R210349 (Thomason E1854_1). civilwar no A short catechism about Baptism.: By John Tombes, B.D. Tombes, John 1659 3515 2 5 0 0 0 0 20 C The rate of 20 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Mona Logarbo Sampled and proofread 2007-06 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Short Catechism About BAPTISM . By John Tombes , B. D. HEB. 6. 2. Of the Doctrine of Baptisms . LUKE 7. 35. But Wisdom is justified of all her children . LONDON : Printed by Henry Hills , next door to the Sign of the Peacock in Aldersgate-street , 1659. To the Christian Reader . MAny are the things at this day charged on Antipaedobaptists in their doctrine and practise , which have been proved to be unjustly imputed to them , by many large Treatises extant in Print . For a more facile understanding of the truth then by reading larger tracts , is this Compendium , in a manner of a Catechism composed and published in this time , wherein others of different judgement , have thought fit to declare their way to the World , which is done not because this point of Baptism is judged the onely or main point of our Religion , but because the disagreement in other things is either small , or of particular persons ( whose cause is to be severed from that which is commonly held ) and therefore requires not a distinct confession or declaration from that which is by others published . The aim of the Composer of it is the manifestation of the truth , wherein he doth rejoyce , and desires thou mayest rejoyce with him . His motion is that of the Apostle , Phil. 3. 15 , 16. As many of us as be perfect let us be thus minded , and if ye be otherwise minded , God shall reveal even this unto you . Nevertheless whereunto we have already attained , let us walk by the same rule , let us mind the same thing . Farewell . A short Catechism about Baptism . Quest . 1. IS Baptism with water an Ordinance of Christ , to be continued by his Disciples till the end of the World ? Answ . Baptism with water is an ordinance of Christ , which is to be continued by his Disciples till the end of the World ; as appears by his command , Mat. 28. 19 , 20. Mark 16. 15 , 16. it being to be joyned with preaching of the Gospel , and making Disciples , by preaching , & teaching them to observe all that Christ commands , and so to be continued while these are to continue , which is proved to be till the end of the world , by Christs promise of his being with them till then , which were vain , if the things appointed were not to be done so long . Quest . 2. Is not the end of the world , as much as the end of that age ? Answ . It appears that Matthew means by the end of the world , the last time , or day , wherein there will be a separation of good and bad , the one to be burned with fire , and the other to shine as the Sun , in that in the places wherein Matthew useth the self-same form of speech ( to wit , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matth. 13. 39 , 40 , 49. Matth. 24. 3. ) he cannot be understood to mean any other . Quest . 3. May not the Baptizing in Matth. 28. 19. Mark 16. 16. be understood of some other Baptism then that of water ? Answ . The Baptism there , must needs be understood of Baptism by water , sith Baptizing , where ever it is made John Baptists or the Disciples act which they did or were to do , is meant of Baptizing with water , as John 4. 1 , 2. and in many other places it appears ; and the Apostles by their practise and command , Acts 2. 38. 41. Acts 8. 12. 13. 38. Acts 10. 47 , 48. shew that they so understood Christs appointment , Mat. 28. 19. Mark 16. 16. Quest . 4 May it not be meant of Baptizing by the Spirit , or afflictions ? Answ . It cannot be so understood , sith Baptizing with the Spirit is no where ascribed to any other then Christ , Matth. 3. 11. Luke 3. 16. Nor is Baptism with the Spirit a duty for us to do , but a free gift of Christ ▪ not common to all Disciples of Christ , but peculiar to some : and to appoint them the baptizing by affliction , had been to make the Apostles persecutors . Quest . 5. Why did Paul then say , Christ sent him not to Baptize ? 1 Cor. 1. 16. Answ . Not because he was not appointed at all to Baptize , for if so , he would not have Baptized those he did Baptize , 1 Cor. 1. 14. 16. &c. But because it was not the chief thing he was to do , as when the washing of water is said not to save , 1 Pet. 3. 21. because it is not the onely or principal means of saving . Quest . 6. What is the Baptizing appointed by Jesus Christ ? Answ . The Baptizing appointed by Jesus Christ , is dipping of the whole body in water into the name of the Father , Son , and Holy Ghost , as is manifest from the term Baptizing , and the use of going into and coming up out of the water , Mat. 3. 16. Acts 8. 38 , 39. the use of much water , John 3. 23. The resembling , by the Baptism used , the burial and resurrection of Christ , Rom. 6. 4. Col. 2. 12. and the testimonies of the ancients of the first ages . Quest . 7. May not the sprinkling or powring water on the face , be the Baptism of Christ ? Answ . Neither the Scripture , nor any ancient Authour call sprinkling , or pouring water on the face , Baptism , nor any use of it in the primative times doth countenance it , and therefore such sprinkling or pouring water is not the Baptism which Christ appointed . Quest . 8. What is it to Baptize into the name of the Father , Son , and Holy Ghost ? Answ . It is not to Baptize onely with the naming of those persons , but into the profession of the Father , Son , and Holy Ghost , as our Master or Teacher , as appears by the words of Paul , 1 Cor. 1. 13. Which shew that if the Corinthians had been Baptized into the name of Paul , they had professed him to be their Master . Quest . 9. Are they rightly Baptized , who are Baptized into the name of Jesus Christ , though no other person be named ? Answ . They are , it being all one to Baptize into the name of Jesus Christ , and to Baptize into the name of the Father , Son , and Holy Ghost , as appears by the precept , Acts 2. 38. and practice Acts 10. 48. Acts 19. 5. Though the expression of each person be convenient . Quest . 10. Are the persons to be Baptized altogether passive in their Baptism ? Answ . No ; For Baptism is their duty required of them as well as the Baptizer , Acts 2. 38. and Paul is commanded to arise and be Baptized , and wash away his sins , calling on the name of the Lord , Acts 22. 16. Quest . 11. Who are appointed to Baptize ? Answ . They who are appointed to preach the Gospel , Matth. 28. 19. Mark 16. 15 , 16. Quest . 12. Whom are they appointed to Baptize ? Ausw . Those who repent of sin , believe in Christ Jesus , and are his Disciples , Mat. 28. 19. Mark 16. 16. Acts 2. 38. Acts 8. 37. Quest . 13. Were not Infants Baptized , when whole housholds were Baptized , Acts 16. ●5 . 33. ? Answ . No ; For it appears not there were any Infants in the houses , and the texts shew they were not Baptized , sith the word was spoken to al in the house , ver. 32. and all the house rejoyced believing God , ver. 34. and else where the whole house is said to do that which Infants could not do , Acts 18. 8. Acts 10. 2. 1 Cor. 16. 15. compared with 1 Cor. 1. 16. John 4. 53. Quest . 14. Is not Christs speech and action to little children , Matth. 19. 14 , 15. Mark 10. 14 , 15 , 16. Luke 18. 16 , 17. a warrant to Baptize Infants ? Answ . No , but an argument against it , sith Christ did neither Baptize , nor appoint those little children to be Baptized . Quest . 15. Why should not Infants be Baptized sith they were Circumcised ? Answ . The reason why Male Infants were to be Circumcised , was a particular command of God to Abrahams house for special ends belonging to the time before Christ , which Baptism hath not , nor is there any command to use Baptism according to the rule of Circumcision . Quest . 16. Did not Baptism come in the room of Circumcision , Col. 2. 11 , 12. and so to be used as it was ? Answ . The Apostles words import not that our Baptism came in the room of the Jews Circumcision , there is no mention of any bodily Circumcision but Christs , which our Baptism cannot be said to succeed to , as there it is made the cause of Spiritual Circumcision , without arrogating that to it which belongs to Christ alone , and Baptism is mentioned with faith , as the means whereby we are in Christ , and compleat in him . Quest . 17. May we be said to be compleat as the Jews without infant baptism ? Answ . Our compleatness is in that we have not ordinances as the Jews had , but we are compleat in that we have all in Christ without them , Col. 2. 8 , 9 , 10. Quest . 18. Have not our children then less priviledge then the Jews had ? Answ . No , for circumcision was a priviledge onely for a time , and comparatively to the estate of the Gentiles who knew not God , but of it self was a heavy yoke , Acts 15. 10. Gal. 5. 1. 2. 3. Quest . 19. Why did the Jews then so much contend for it , Acts 15. 1. 5. Answ . Because they too much esteemed the Law , and knew not their liberty by the gospel . Quest . 20. Had it not been a discomfort to the believing Jews to have their children unbaptized , and so out of Covenant ? Answ . The want of Baptism to Infants was never any grievance to believers in the New Testament , nor were they thereby put out of the Covenant of grace . Quest . 21. Was not the proper reason of Circumcising the Infants of the Jews the interest which they had in the Covenant to Abraham , Gen. 17. 7. to be a God to him and his seed ? Answ . The end of Circumcision was indeed to be a token of the whole Covenant made with Abraham , Gen. 17. 4 , 5 , 6 , 7 , 8. not onely the promise , ver. 7. But the formal proper distinguishing reason why some were to be Circumcised , and others not , was Gods command alone , not the interest in the Covenant ; sith Ishmael who was not a child of promise , Gen. 17. 20 , 21. Rom. 9. 6 , 7 , 8 , 9. and those who were in Abrahams house , though not of his seed , were Circumcised , but no Females , nor Males under eight dayes old . Quest . 22. Was not the Covenant with Abraham , Gen. 17. the Covenant of grace ? Answ . It was , according to the hidden meaning of the Holy Ghost , the Evangelical Covenant , Gal. 3. 16. But according to the open sense of the words , a Covenant of Special benefits to Abrahams inheriting natural posterity , and therefore not a pure gospel Covenant . Quest . 23. Are not believers children comprehended under the promise , to be a God to Abraham and his seed ? Gen. 17. 7. Answ . No , unless they become Abrahams seed according to Election of grace by faith . Quest . 24. Did Circumcision seal the Gospel covenant ? Rom. 4. 11. Answ . That text speaks not of any ones Circumcision , but Abrahams , which sealed the righteousness of faith he had before Circumcision , and assured thereby righteousness to all , though uncircumcised , who should believe as he did . Quest . 25. Are not the Sacraments of the Christian , Church in their nature , seals of the Covenant of grace ? Answ . The Scripture doth no where so call them , nor doth it mention this as their end and use . Quest . 26. Doth not Peter , Acts 2. 38 , 39. exhort the Jews to Baptize themselves and their children , because the promise of grace is to believers and their children ? Answ . Those he then spake to were not then believers , and therefore the words , Acts 2. 39. cannot be understood of a promise to believers and their children as such , but the promises to all , fathers and children , as called of God : nor are any exhorted to Baptism without fore-going repentance , nor is the promise alledged as conferring right to Baptism , but as a motive to encourage them to hope for pardon , though they wished Christs blood to be on them and their children , Matth. 27. 25. In like sort as Joseph did , Gen. 50. 19 , 20 , 21. Quest . 27. Are not the children of believers holy with Covenant-holiness , and so to be Baptized , 1 Cor. 7. 14. Answ . There is nothing there ascribed to the faith of the believer , but to the mariage relation , which was the onely reason of their lawfull living together , and of which alone it is true that all the children of those parents , whereof one is sanctified to the other , are holy , the rest unclean , that is , illegitimate . Quest . 28. Are not the Gentile believers children to be ingraffed by Baptism with their Parents , as the Jews children were by Circumcision ? Rom. 11. 16 , 17. Answ . The ingraffing there is by giving Faith according to Election , and therefore not meant of parents and children by an outward Ordinance into the visible Church . Quest . 29. Are not Infants of believers Disciples , by their Parents faith to be Baptized ? Matth. 28. 19. Acts 15. 10. Answ . No : For the Disciples there are onely such as are made by preaching the Gospel to them , nor are any termed Disciples , but those who heard and learned : and the putting the yoke , Acts 15. 10. was by teaching brethren , ver. 1. and therefore the Disciples , vers. 10. not Infants . Quest . 30. Are not the Infants of believers visible members of the Christian Church , by a law and ordinance , by Gods promise , to be God to them and their seed , and precept , to dedicate them to God , unrepealed ? Answ . There is no such ordinance or law extant in Scripture , or deducible from the law of nature , nor are Infants anywhere reckoned as visible members of the Christian Church in the New Testament . Quest . 31. Hath not God promised , Gen. 22. 16 , 17 , 18. to make every believer a blessing , so as to cast ordinarily Elect children on Elect parents , and thereby warranted Infant Baptism ? Answ . The promise doth not pertain to any believers seed but Abrahams , who are Heb. 6. 12 , 13 , 14. Gal. 3. 8 , 9. Acts 3. 25. expounded to be Christ and true believers onely , who are to be Baptized , not their Infants , till they themselves believe in their own persons . Quest . 32. Did not Christ appoint , Matth. 28. 19. the Disciples to Baptize children with parents , as the Jews did Proselytes ? Answ . If the Jewish Baptism had been the pattern for Christian , the Apostles would have so practised , but their not so doing , shews they understood not it to be Christs mind . Quest . 33. Is not the Infant Baptism sufficient if it be avouched at age ? Answ . It is not a sufficient discharge of their obedience to Christs command , which requires each person to be Baptized after his own repentance and believing in Christ , Mark 16. 16. Matth. 28. 19. Acts 2. 38. Ephes. 4. 5. Quest . 34. What is the chief end of Baptism ? Answ . To testifie the Repentance , Faith , Hope , Love , and Resolution of the Baptized to follow Christ , Gal. 3. 27. Rom. 6. 3 , 4. 1 Cor. 15. 29. calling upon the name of the Lord , Acts 22. 16. Quest . 35. How came Infant Baptism to be common in the Christian Churches ? Answ . As Infant communion came from mistake of John 6. 53. So Infant Baptism began about the third age of the Christian Church , from mistake of John 3. 5. the opinion of its giving grace , and the necessity of it to save the Infant dying from perishing , and after Augustins time became common , which before was not so frequent . Quest . 36. Is there any evil in it ? Answ . Infant Baptism tends much to harden people in presumption , as if they were Christians afore they know Christ , and hinders much the reformation of Christian Churches , by filling them with ignorant and scandalous members , besides the great sin of profaning Gods ordinance . Quest . 37. Have not opposers of Infant Baptism , been wicked in the end ? Answ . Blessed be God experience proves the contrary , though some heretofore proved seditious , and entertained great errors . Quest . 38. Is there any good by Baptizing persons at age , which might not be , though Infant Baptism were continued ? Answ . Yes , For thereby they would be solemnly engaged to adhere to Christ , which is a strong tie on the Consciences , when it is done by a person understandingly , according to Christs mind , besides the assurance thereby of union and conformity to Christ , and righteousness and life by him , Rom. 6. 3 , 4. Gal. 3. 26. 1 Pet. 3. 2. 1. Quest . 39. What are Christians to do when they are Baptized ? Answ. To associate together in Church Communion , and to walk according to their engagement , in obedience to them , who are over them in the Lord . Quest . 40. Are persons so joyned to separate from those they have joyned to upon defect in outward order and ordinances , or variation from the rule therein by pastors or people ? Answ . No , Unless the evil be such in Faith , Worship , or Discipline , as is not consistent with Christianity , or the state of a visible Church , or is intolerable oppression , maintained with obstinacy , after endeavors to cure them , to which end each member should keep and act in his station . FINIS . 
A91890	----	A briefe catechisme concerning church-governemnt. By that Reverend Divine Mr. Iohn Robinson, and may fitly be adjoyned to Mr. Perkins six Principles as an appendix thereto. Robinson, John, 1575?-1625. This text is an enriched version of the TCP digital transcription A91890 of text R208369 in the English Short Title Catalog (Thomason E1105_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 29 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91890 Wing R1693 Thomason E1105_1 ESTC R208369 99867326 99867326 119633 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91890) Transcribed from: (Early English Books Online ; image set 119633) Images scanned from microfilm: (Thomason Tracts ; 163:E1105[1]) A briefe catechisme concerning church-governemnt. By that Reverend Divine Mr. Iohn Robinson, and may fitly be adjoyned to Mr. Perkins six Principles as an appendix thereto. Robinson, John, 1575?-1625. Perkins, William, 1558-1602. Foundation of Christian religion. [16] p. [s.n.], London : Printed in the yeare, 1642. Signatures: A. Annotation on Thomason copy: an "x" above Robinson in title; "x a separatist at Leyden" written beneath the author statement. Reproduction of the original in the British Library. eng Catechisms, English -- Early works to 1800. Church polity -- Early works to 1800. A91890 R208369 (Thomason E1105_1). civilwar no A briefe catechisme concerning church-governemnt.: By that Reverend Divine Mr. Iohn Robinson, and may fitly be adjoyned to Mr. Perkins six Robinson, John 1642 4677 5 15 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Pip Willcox Sampled and proofread 2007-05 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A BRIEFE CATECHISME CONCERNING CHVRCH-GOVERNMENT BY That Reverend Divine Mr. IOHN ROBINSON , and may fitly be adjoyned to Mr. PERKINS six Principles as an Appendix thereto . 1 TIM. 3. 14. These things I write hoping to come unto thee shortly . 1 TIM. 3. 15. But if I tarry long , that thou mayst know how thou oughtest to behave thy selfe in the house of God , which is the Church of the living God , the pillar and ground of the truth . LONDON , Printed in the yeare , 1642. AN APPENDIX TO Mr. PERKINS HIS SIX PRINCIPLES Of Christian Religion . VNTO the former Principles published by that Reverend man Mr. William Perkins , fully containing what every Christian is to beleeve touching God and himselfe , I have thought it fit for the good , especially of those over whom I am set , ( the younger sort of whom I have formerly catechised in private , according to the same Principles ) to annex a few other , touching the more solemne fellowship of Christians , the Church of God , as being a divine institution , the spirituall Paradise and Temple of the living God ; in which his most solemne Services are to bee performed : and to which he addeth daily such as shall be saved ; promising to dwell in the middest of them by his most powerfull and gracious presence . Question . VVHat is a Church ? Ans. A company of faithfull and holy people ( with their seed ) called by the Word of God into publick covenant with Christ , and amongst themselves for mutuall fellowship in the use of all the meanes of Gods glory and their salvation . Qu Of what sort or number of people must this company consist ? A. It is all one whether they be high or low , few or many , so as they exceed not such a number , as may ordinarily meet together in z one place for the worshipping of God , and sanctification of the Lords day . Qu. What are the reasons why the Church must consist of faithfull and holy persons ? A. 1. First the * Scriptures every where so teach . 2. The * Church is the body of Christ , all whose members therefore should be conformable in some measure to him their head . 3 Onely such * worshippers please God as are accepted of him and have right to the covenant of grace and seales thereof . Qu But are not hypocrites mingled with the faithfull in the Church ? A. None ought to bee by the word of God : and where such are they are not truly added by the Lord to the Church , but doe a creepe in through their owne hypocrisie , and not without the Churches sin also , if they may bee discerned to be such . Qu. By what meanes is the Church gathered ? A. b By the word preached and by faith received of them that heare it . Qu. Is every beleever a member of the visible Church ? A c No d , but he must also by his personall and publick profession adjoyne himselfe to some particular fellowship and societie of Saints . Qu. How prove you the Seed of the faithfull to be of the Church with them ? A. By the e covenant which God made with Abraham and his seed : which was the covenant of the Gospell and confirmed in Christ ; the † seale thereof circumcision , being the seale of the righteousnesse of Faith . Qu. What are the essentiall markes of the Church ? A. f Faith and Order , as the Church in them may be scene and beheld to walke in Christ Iesus whom shee hath received : Faith professed in word and deed , shewing the Matter to bee true : and Order in the holy things of God , shewing the Forme to bee true , which are the two essentiall parts of the Church . g Qu. Are not the preaching of the word and administring of the Sacraments certain marks of the true Church ? A. No : for the word may ( and that rightly ) be preached to assemblies of unbeleevers for their conversion h : as may the Sacraments also ( though unjustly ) bee administred unto them i , and so be made sying signes . Besides , the true Church may for a time want the use of divers ordinances of God , but hath alwayes right unto them ; as may also the false Church usurpe and abuse them but without right . Qu. What are the meanes in and by which Christ and the Church have fellowship together ? A. k 1. In the gifts of the Spirit of Christ . 2. In the offices of ministery given to the Church . 3. In the workes done in and by those gifts and offices . Qu. Wherein standeth this communion of the Spirit ? A. l In the in-dwelling and operation of the gifts and graces thereof conveyed from Christ as the head , unto the Church as his body , and members one of another : Whence ariseth that most streit and divine conjunction , by which , as by the civill bond of marriage , the man and wife are one flesh : so they who are thus joyned to Christ are one spirit m . Qu. How many are the offices of ministery in the Church ? A. Five : ( besides the extraordinary offices of Apostles , Prophets and Evangelists , for the first planting of the Churches , which are ceased , with their extraordinary gifts . ) Qu. How is that proved ? A. Partly by the n Scriptures , which both mention them expresly , and describe them by their principall gifts , and workes : and partly by Reason agreeable to the Scriptures . Qu. Shew me which those officers bee , with their answerable gifts and workes . A. 1. * The Pastor , to whom is given the gift of wisedome for exhortation . 2. The Teacher , to whom is given the gift of knowledge for doctrine . 3. The governing Elder , who is to rule with diligence . 4. The Deacon , who is to administer the holy treasure with simplicitie . 5. The Widow , or Deaconesse , who is to attend the sick and impotent , with compassion and cheerefulnesse . Qu. What is the Reason for the proving of these ministeries ? A. Because all these are usefull and necessary , and these alone sufficient for the Church ; as being the most perfect societie and p body of Christ , which neither faileth in that which is necessary , nor exceedeth in any thing superfluous . Qu. Whence ariseth the usefulnesse and sufficiency of these ministeries in the Church ? A. From the condition partly of the soules , and partly of the bodies of the members . Qu. How doth that appeare ? A. 1. In the soule is the facultie of understanding , about which the Teacher is to be exercised for information by doctrine . 2. The will and affections : upon which the q Pastor is especially to work by exhortation and comfort . 3. Because that doctrine and exhortation without obedience , are unprofitable , the diligence of the ruling Elder is requisite for that purpose . Qu. How are the other two Ministeries to be exercised ? A. As the Church consisteth of men , and they of soules and bodies , so are the Deacons out of the Churches treasure , and contribution to provide for the common uses of the Church , reliefe of the poore , and maintenance of the Officers ; as are the widowes to afford unto the sick and impotent in body ( not able otherwise to help themselves ) their cheerefull and comfortable service . Qu. Wherefore call you those Offices by the name of Ministeries , or Services ? A. For two causes : 1. For that they are no Lordships , but services of Christ , and of the Church . 2. Because they consist in administring only of those things which are Christs , and the Churches under him . Q. By whom are these Officers to have their outward calling ? A. By the Church whereof they are members for the present , and to which they are to administer . Q. How doth that appeare ? A. 1. The Apostles who taught onely Christs Commandements , so directed the Churches p . 2. The people amongst whom they have been conversant can best judge of their fitnesse , both in respect of their Persons and families . 3 It furthereth much the diligence and saithfulnesse of the Minister , that they whose Minister hee is have freely chosen him , as unto whom under Christ they commit the most pretious treasure of their soule : as also it binds the people to greater love and conscience of obedience of him and his ministry , whom themselves have made choyce of . 4. The Church being a most free Corporation spirituall under Christ the Lord , is in all reason and equity to chuse her ministers and † servants under him unto whom also shee is to give wages for their service and labour . Qu. Is this outward calling of simple necessity for a true Church officer ? A. Yea , as for the Magistrate in the City and Common-wealth ; or steward in the family : without which they usurp their places , how excellent soever , whether in their gifts or workes . Q. What if the Officer bee found unfaithfull in his place ? A. He is by the Church to bee warned to take heed to his ministery hee hath received , to fulfill it ; which if he neglect to doe , by the same power which set him up , he is to be put downe and deposed . * Q. VVhat are the outward workes of the Churches communion with Christ A. These six : 1. Prayer . 2. the reading and opening of the VVord . 3. the Sacraments . 4. singing of Psalmes . 5. Censures . 6. contribution to the necessity of the Saints . Qu. Wherefore put you prayer in the first place ? A. Because by it all the rest are sanctified to the faithfull . For prayer see the end of the fifth Principle with the exposition : onely adde this , that in the act of our speaking unto God by prayer , wee are not to use the helpe of any booke , beades , crucifixes or the like , to teach or provoke us , but onely the helpe of the spirit of adoption , and prayer , working in our hearts effectually , and teaching us both what and how to pray as we ought . Qu. What believe you touching the word ? A. Besides the things observed in the fifth Principle and Exposition ; that the whole written Word , and it alone is to be read and opened in the Church . Qu. Wherefore are the whole Scriptures to be read and opened ? A. * Because the whole Word of God is pure , written for our learning and comfort , given by divine inspiration , and is profitable for doctrine , reproofe , correction and instruction , and from which nothing may be * diminished , Qu. How prove you that the Scriptures only are to be read , and opened in the Church ? A. s Because they alone are sufficient for faith , and the obedience which is of Faith , and able to make the man of God perfit , throughly furnished unto all good workes , and unto which nothing may t be added . Qu. Who are to open and apply the Scriptures in the Church ? A. Principally the Bishops or u Elders , who by the Word of life are to feed the flock , both in teaching and government . Secondly , such as are out of office , in the exercise of Prophesie . Qu. How is that exercise proved in the Scriptures ? A. By f examples in the Iewish Church , where men though in no office , either in Temple or Synagogue , had liberty publiquely to use their gifts . 2 g By the Commandement of Christ and his Apostles . 3 By the prohibiting of h women ( not extraordinarily inspired ) to teach in the Church : herein liberty being given unto men their husbands , or others . 4 By the excellent ends , which by this meanes are to be obtained : as 1 i The glory of God in the manifestation of his manifold graces . 2. That the gifts of the spirit in men be not quenched . 3. For the fitting and triall of men for the Ministery . 4. For the preserving pure of the doctrine of the Church , which is more endangered , if some one or two alone may onely be heard , and speake . 5. For debating and satisfying of doubts , if any doe arise . 6. For the edifying of the Church , and conversion of others . Qu. VVho is a Prophet in this sence ? A. He that hath the gift of the spirit to speake unto edification , exhortation and comfort . Qu. VVhat is the order of this exercise ? A. That it be performed af●er the publique Ministery by the teachers , and under their direction and moderation : whose duty it is , if any thing be obscure to open it : if doubtfull to cleare it : if unsound to refuse it : if unperfit to supply what is wanting , as they are able . Qu. What believe you touching the Sacraments further then is observed in the former Principles ? A. That they are to be dispensed according to the tenure of the Covenant of grace , whereof they are seales : in respect both of the persons to whom , and of the ends for which they are to be administred . Qu. VVhich are those persons ? A. The faithfull and their seed . Qu. May all the faithfull partake in the Sacraments ? A. * No , except they be also added to some particular congregation , unto which the publique ordinances and Ministery doth appertaine . Qu VVhich are the ends and uses of the Sacraments ? A. The first is from God to the Church , opened in the exposition of the fifth Principle , where it is shewed what a Sacrament is . The second is from the Church to God , in which it testifieth the acceptance of the Covenant , and bindeth it selfe to the performance of the conditions . The third is in respect of the members themselves mutually , as being badges of their association . The fourth in respect of all other Assemblies , betweene whom and the Churches , they are notes of distinction . Qu. VVhat is required touching singing of Psalmes in the Church ? A. That they be such as are parts of the word of God , formed by the Holy Ghost into Psalmes or Songs , which many may conveniently sing together , exhorting and admonishing themselves mutually with grace in their hearts . Qu. VVhat believe you touching the censure of excommunication ? A. That it is to be used by every particular Church , according to the rules of Christ . Qu. How prove you this power to be in every particular congregation ? A. 1. By the donation and gift of Christ the Lord . 2. The particular Church of Corinth had this power , for the neglect whereof it is reproved by the Apostle . 3. Every particular Church hath right to the VVord , Sacraments and Prayer , within it selfe , which are greater , and therfore to this which is lesser then they . Qu. VVhat are the rules of Christ for excommunication ? A. 1. The sin thus to be censured must be scandalous , and the person obstinate after due conviction and patience used . 2. The Church excommunicating must bee that particular congregation gathered together in the name of Christ , whereof the sinner is a member . Qu. How prove you that by the Church Math. 18. is not meant the Bishop , or Presbytery representing the body ? A. 1. One man cannot be a Church , which as Christ teacheth , vers. 19. 20. must be a company , how small soever , gathered together in his name . 2. The word there used never signifieth in the Scriptures , an Officer or Officers , excluding the people . 3. The Apostle 1. Cor. 5. expounds Christs meaning to be of the whole body come together . 4. The Elders being publique Officers , are to exercise the solemne workes of their Office , and particularly the worke of rebuking them that sinne , openly and before the Church , both that others may feare , and the Church of Faith consent to the excommunication : and therefore cannot represent the Church being actually present . 5. A Representative Church in a case of faith and conscience without the consent of the represented in the particular decree establisheth the Popish doctrine of implicit Faith . Qu. What is the order of proceeding in this Censure ? A. That the Brother offending privately be admon●shed privately , and after ( without his repentance ) with a witnesse or two who may give testimony both of the offence and admonition and lastly , that by the brother admonishing with his witnesses , the sinner ( remaining obstinate , ) complaint be made to the Church : which last complaint alone is sufficient in publike offences . Qu. VVhat Order is to be observed after complaint thus made ? A. The Elders as the govenours of the Church , are by the Scriptures clearely to convince , and seriously to admonish and exhort the offender : and upon his impenitency ( with due conviction and patience : ) to decree against him the sentence of Excommunication : and lastly , with the peoples free consent to pronounce and execute the same . Qu. How appeareth the necessity of this ordinance ? A. Many wayes . 1. By the commandement of Christ , and practise of the Apostolicall Churches . 2. For the glory of Christ , which is much impeached by the prophanesse of those who profesle his service . 3. For the humbling of the sinner , and for the salvation of his soule . e 4. To prevent the infection of others . f 5. That by the zeale and holinesse of the Church , they without may be gayned to the Gospell . Qu. How is the Church to walke towards a person excommunicated ? A. So as they may make him ashamed by withdrawing from him in all spirituall Communion , and ciuill familiarity also , so farre as may be , without the violation of any naturall or civill bond . Q What is to be observed for the Churches contribution ? A. That in their publique meeting every first day of the week , they contribute , as God hath prospered them , to the publique Treasury , by the Deacons to be received and distributed , as there is need , to the reliefe of the poore , maintenance of the Ministery , and other necessary uses of the Church first , and after of others also , as need requireth . And whosoever will walke according to this rule , peace be upon them , and mercy , and upon the Israel of God , Galath. 6. 16. 1. CANT. 6 , 7 , 8. Looke not upon me because I am black , because the Sun hath looked upon me : my mothers Children were angry with me , they made me the keeper of the vineyards , but mine owne vineyard have I not kept . Tell me ( O thou whom my soule loveth ) where thou feedest , where thou makest thy flock to rest at noone : for why should I be as one that turneth aside by the flocks of thy companions ? If thou know not ( O thou fairest amongst women ) go thy way forth by the footsteps of the flocke , and feed thy kids beside the shepheards tents . Isa. 60. 12 , 13. The Nation and Kingdome that will not serve thee , shall perish . I will beautify the place of my sanctuary , and will make the place of my feet glorious . Psal. 27. 4. One thing I asked , &c. I. ROBINSON . Notes, typically marginal, from the original text Notes for div A91890e-170 Rev. 2. 7. 2 Cor. 6. 16. Rom. 9. 4. Act. 2. 47. Mat. 18. 17. 18. 20. 2 Cor. 6. 16. z M. 3. 28. Matth. 28. 17. 19. * 1 Cor. 11. 17. 18. 20. &c. 14. 23. Act. 20. 7. * Levit. 20. 26. Rom. 17. 8. 1 Cor. 1. 2. Phil. 1. 1. to vers. 9. ●h Eoh. 1 22. ●col . 1. 18. * Iohn 4. 23 Prov. 15. 5. Hob , 8. 8. 10. &c. a Iude. v. 2. Eze. 44. 7. b Mat. 28 19. 20. Act 2. 14. &c. & cap. 11. 19. 20. 21. Rom. 1. 5. 1 Cor. 15. 1. c Act. 19. 1. and 5. 13 14. d Act. 2. 21. 47. & Cap. 8. 37. & 19. 1. 9. 16. & 9. 26 27. Act. 17. 1 , 2 , 3 , 4. with 1 Thes. 1. 1. e Gen. 17. 7. &c. Luk. 1. 72. 73. Gal. 3. 8. 16 , 17. † Rom 4. 11 f Col. 2. 5 , 6. 1 Pet. 2. 5. with 5. 1. 2. g As true matter and Forme , or two essentiall parts of other things . As of a house , Temple , Tabernacle . Exod. 2. 6. 1. to 7. h Mat. 28. 19. Mar. 16. 15. Act. 14. 7. 14. & 17. 22. &c. i Gen. 34. 24. Sichemites . 2 Kings 17. 25. 27. &c. Hos. 1. 9. with Psal. 50. 16. Rom. 9. 4. 5. k 1 Cor. 12. 3. 4. 5. 6. l Eph. 2. 12. & chap. 4. 15. 16. Col. 3. 19. m 1 Cor. 6. 17. Eph. 5. 23. to 30 , 31 , 32. n Rom. 12 7. 8. 1 Ti. 3. 1. 8 with 5. 3. 9. 17. * Eph. 4. 11. Or the Exhorter . Rom. 12. 8. Or the Exhorter . 1 Cor. 12. 8 Rom. 12. 7. 1 Tim. 5. 17. Act. 6. 1. 3 1 Tim. 3. 8. ●0 . & cap. 5. 3. 9. 10. Rom. 16. 1. p 1 Cor. 12. 27. Eph. 12. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vers. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rom. 12. 7. 8. q Or Exhorter , Ibidem . Act. 6. 1. 3 and 4. 35. Gal. 6. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Tim. 5. 18. 1 Tim. 5. 3. 9. Mat. 20. 25 , 26 , 27. 2 Cor. 4. 5. 1 Cor. 4. 1. & cap. 3. 21 , 22 , 23. p Act. 1. 15. 23. & cap. 6. 1. 2. 3. 5. & cap. 14. 23. Greek . Act. 1. 21. & 6. 3. 1 Tim. 3. 2 , 3 , 4 , 5. Heb. 13. 17. Eph. 2. 12. 19. † 1 Co. 12. 27. 2 Cor. 4 , 5. 1 Tim. 5. 17 18. 1 Cor. 9. 7. 9. Heb. 5. 4 , 5 Col. 4. 17 * Being dealt with as a Brother , Math. 18. 15. 17. 1. Tim. 2. 1. & 4 , 5. Iude vers. 20. Zach. 12. 10. Rom. 8. 15. 26. * Prov. 30. 5. Rom. 15. 4. 2 Tim. 3. 16 * Deut. 4. 2. Rev. 21. 19. 2 Rom. 16 , 17. Heb. 11. 6. Ioh. 20. 31. 2. Tim. 3. 16 , 17. t Prov. 30. 6. Deut. 4. 3. Rev. 21. 19. u Act. 20 17 , 28. Tit 1. 5 , 7. f Luke 2 : 42. 46 , 47 , & cap. 4. 16 , 17 , 18. Act. 8 , 4 , & cap. 11. 19 , 20 , 21 , & cap. 13 , 14 , 15 , 16. & cap. 18. 24 , 25 , 26. g Luke 9. 1. & cap. 10. 1. g Rom. 2. 6. 1 , Pet. 4. 10 , 11. 1. Cor. 14. 1. h 1. Tim. 2. 11 , 12 , 1 , Cor , 14. 34 , 35. 11. Pet. 4. 10 , 11. i Thes. 5. 19. 1 Tim. 3. 2. 1 Cor. 14. 35. Act. 2 , 42. Luke 4. 22 , 23. 1. Cor. 14. 4. 24 , 25. 1 Cor. 14. 3. 37. Act. 13. 15. Gen. 17. 7. 1 Cor. 7 , 14. * Act , 2 , 41 , 42. 47. Act. 5. 13. 14 , Rom , 9. 4 , Deut. 12 , 5 , 13. Gen. 17 , 9 , 10. 1 Cor , 12 , 13. Iudg. 14. 4. Iudg. 14. 4. Math , 26 , 30. Eph. 5 , 19. Col. 3. 16. Math. 18. 17 , 18 , 19. 1 Cor. 5. Rev. 2 , & 3. Math. 18. 15. 1 Cor. 5. 11. Math. 18. 15 , 16 , 17. 19. 1 Cor , 5. 4. 5. 11. 1 Tim. 5. 20. Mat. 18. 15. Mar. 18. 15 1 Cor. 5. 4. Rom. 2. 24. e 1 Cor. 5. 5. vers. 7. 8. f Heb. 12. 15. 2 Thes. 3. 6. 11. 1 Cor. 5. 11 1 Cor. 16. 1. Act. 5. 1. Gal. 6. 10. Rom. 15. 26. 
A64670	----	The principles of Christian religion sumarily sett dovvne according to the word of God: together with a breife epittomie of the bodie of divinitie. By James Usher Bishop of Armaugh. Ussher, James, 1581-1656. 1645 Approx. 73 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A64670 Wing U202 ESTC R215733 99827508 99827508 31928 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64670) Transcribed from: (Early English Books Online ; image set 31928) Images scanned from microfilm: (Early English books, 1641-1700 ; 1899:13) The principles of Christian religion sumarily sett dovvne according to the word of God: together with a breife epittomie of the bodie of divinitie. By James Usher Bishop of Armaugh. Ussher, James, 1581-1656. [2], 42, [4], 45-114 p. printed by R.B. for Geo. Badger, and are to bee sold at his shop, in St. Dunstans Church Yard, in Fleet-Street, London : 1645. "A briefe method of Christian religion" has separate title page dated 1646; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Catechisms, English -- Early works to 1800. Christianity -- Essence, genius, nature -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PRINCIPLES OF Christian Religion : Sūmarily sett downe according to the word of God : TOGETHER WITH A Breife Epittomie of the Bodie of Divinitie . By Iames Vsher Bishop of Armagh . LONDON , Printed by R.B. for Geo. Badger , and are to bee sold at his shop , in St. Dunstans Church Yard , in Fleet Street . 1645. THE PRINCIPLES , OF Christian Religion , Summarily set downe according to the word of God. Question . WHat sure grounds have we to build our Religion upon ? Ans. The Word of God contained in the Scriptures . What are those scriptures Ans. Holy writings indited by God Himselfe , for the perfect instruction of his Church What gather you of this that God is the Author of those writings ? Ans , That therefore they are of most certaine credit , and highest authoritie . How serue they for the perfect instruction of the Church ; Ans In that they are able to instruct us sufficiently , in all points of faith , that we are bound to beleive , and all good duties that we are bound to practice . What gather you of this ; Ans. That a it is our duty to acquaint ourselves with these holy writings , and b not to receive any doctrine , that hath not warrant from thence . What is the first poine of Religion , you are to learne out of GODS Sacred word ? Ans. The Nature of God. What is God ? Ans. God is a Spirit , most perfect b most c wise , Almigh●y , and most , holy . What meane you by call●ng God a Spirit ? Ans , that he hath no body at all , and therfore must not be thought like to any things , which may be seene by the eye of man. How many Gods are there ? Ans. Only one d God , but three persons . Which is the first person ? Ans. The father e , who begetteth the Son : Which is the second ? Ans. The Sonne begotten of the Father . Which is the third ? Ans. The HOLY GHOST proceeding from the Father and the Sonne . What did God before the world was made ? Ans. Hee did before all time , by his unchangable councell , ordaine , whatsoever should come to passe . In what manner had all things the beginning ? Ans. In the beginning of time , when no creature had any being , God by His Word alone , in the space of sixe dayes , created all things . Which are the principall Creatures ? Ans. ANGELS and Men. What is the nature of Angels ? Ans. They are wholly spirituall , haveing no body at all . What is the nature of man ? Ans. Hee consists of two divers parts , a body , and a Soule . What is the body ? Ans. The outward and earthly part of man made at the begining of the dust of the earth . What is the soule ? Ans. The inward and spirituall part of man which is immortall , and never can die . How did God make man at the beginning ? Ans. According to his owne likenesse , and Image . Wherein was the Image of God principally seen ? Ans In the perfection of the understanding and the freedome , and holinesse of the will. How many men were created at the beginning ? Ans. Two , Adam the man & Eue the woman from both whom , afterwa●ds all mankinde did proceed . What doth God after the Creation ; Ans. By his providence he preserveth , and governeth his c●eatures with al things belonging unto them . What befell Angels after their Creation ? Ans Some continued in the holy estate , wherein they were created , some of them fell , and became Divels . May the good Angels fall hereafter ? Ans. No , but they shall always continue in their holinesse , and happinesse . Shall the wicked Angels ever recover teeir first estate ? Ans. They sh●ll not , but be tormented in hell , world without end . How did God deale with man , after that hee made him . Ans , He made a covenant or agreement with Adam and in him with all mankind . What was man bound to doe by this covenant ? Ans. To continue as holy , as God at the first made him , to keepe all Gods commandements and never to breake any of them : What did God Promise unto man , if hee did thus keepe His Commandements ; Ans The continuance of his favour and everlasting life . What did God threaten vnto man if hee did sinne , and breake his Commandements ? A. His dreadful curse , and everlasting death . Did man continue in that obedience , whiche he did owe unto God ? Ans. No : For Adam and Eve obeying , rather the perswasion of the devil , then the Commandements of God , did eate of the forbidden fruite , and so fell away from God. Was this the sinne of Adam , and Eve alone ; or are wee also guilty of the same ? Ans. All wee that are their children , are guilty of the same sinne , for we all sinned in them . Wh●t followed upon this sinne ? Ans. the losse of the Image of God , and the corruption of nature in man called Originall sinne . Wherein standeth the corruption of mans nature ? Ans. In sixe things principally . What is the first ? Ans. The blindnesse of the understanding , which is not able to cōceive of the things of God. What is the second ? Ans. The forgetfulnesse of the memory unfit to remember good things . What is the third ? Ans. The rebellion of the will , which is wholly bent to sin , and altogether disobedient unto the will of God. VVhat is the four●h ? Ans. Diso●der of the affections , as joy , heavinesse , love , anger , feare , and such like . What is the fift ? Ans. Feare and confusion in the conscience , condemning where it should not , and excusing where it should condemne . VVhat is the sixth ? Ans. Every member of the body is become a ready instrument , to put sinne in execution . What are the fruits that proceed from this naturall corruption . Ans. Actuall sinnes , whereby we breake the Commandements of God in the whole course of our life . How doe you break Gods Commandements ? Ans. In thought , word and deed , not doing that which we ought to do , and doing that which we ought not to doe . What punishment is mankinde subject to , by reason of originall and actual sin ? Ans. He is subject to all the plagues of God in this life , and endlesse torments in hell after this life . Did God leave man in this wofull estate ? A. No , but of his free and undeserved mercy , entred into a new covenant with mankind . What is offered unto man in this n●w cov●nant ? A. Grace and life everlasting , is freely offered , unto all that shall bee reconciled unto God , by his Son Iesus Christ , who alone is Mediator betwixt God and man. VVhat are you to consider in CHRIST the Mediatour of this Covenant ? Ans. Two things , his nature , and his Office. How many natures be there in Christ ? Ans. Two , the God-Head , and the man-hood joyned together in one person . VVhy must Christ bee God ? Ans. That his Obedience and suffering , might bee of infinite worth , and value , as proceeding from such a person , as was God equall to the Father , that hee might bee able to overcome the sharpenesse of death ( which himselfe was to unde●goe ) and to raise us up from the death of sinne by sending his holy Spirit into our hearts . VVhy must Christ bee man : Ans. Because the God-head could not suffer , and it was further requisite that the same nature which had offended should suffer for the offence , and that our nature which was corrupted in the first ADAM should be restored to his integrity in the second Adam Christ Iesus our Lord. What is the Office of Christ ? Ans , To be a Mediator betwixt God & man. What was required of Christ for making peace & reconcilation betwixt God and man ? Ans. That he should satisfie the first covenant wherunto man was tyed . Wherein was Christ to make satisfaction to the first couenant ; Ans. In performing that righteousnes which the Law of God did require of man , in bearing the punishment which was due unto man for breakīg of the same law . How did Christ perform that righteousnesse which Gods law requireth of mā ? Ans. In that he was conceived by the Holy Ghost , without all spot of originall corruption , and lived most holy all the days of his life , without all actuall sin . How did he beare the punishment which was due unto man for breaking Gods Law ? A. In that he willingly for mā● sake made himselfe subject to the curse of the Law , both in body and soule , and humbling himselfe even unto the death , offered up unto his Father , a perfect sacrifice for all the sinne of Gods children . VVhat is required of man for obtaining the benefits of the Gospell ? Ans. That he receive Christ Iesus whom God doth freely offer unto hī . By what meanes are you to receive Christ ? Ans. By faith , whereby I believe the gracious promises of the Gospell . How doe you rec●ive Christ by faith ; Ans. By laying hold of him , and applying him with all his benefits to the comfort of my owne soule . VVhat is the first maine benefit which we doe get by thus receiving Christ ? Ans. Iustification , wherby in Christ , wee are accounted righ●eous and so are freed from condemnation , and have assurance of everlasting life . VVherein standeth this justification ? Ans. In the forgivenesse of our sinnes , and imputing of Christs righteousnesse unto us . Wherby then must we● looke to be justified in the sight of God. Ans. Onely by the merrits of CHRIST IESVS , received of us by faith . What other maine benefit doe we get by receiving Christ ? Ans. Sanctification whereby wee are freed from the tyranny of sin and the image of God is renewed in us . Wherein is this sanctification seene ? Ans. In Repentance , and new Obedience , springing from thence . VVhat is Repentance ? Ans. Repentance is a gift of God , wherby a godly sorrow is wraught in the heart of the faithfull , for offending God their mercifull father , by theit former transgressions , together with a resolution for the time ●o come , to forsake their former , courses and to lead a new life : VVhat call you new obedience . Ans. A carefull endeavour which the faithfull have to give unfained Obedience to all GODs Commandements , according to that measure of strength , wherewith God doth enable them . What rule have we for the direction of our obedience ? Ans. The Morall Law of God , the summe whereof is contained in the ten Cōmandements . What are the che●fe parts of this Law ? Ans. . The duties which wee owe unto God , set downe in the fi●st Table , and that which wee owe unto man in the second . What is the summe of the first Table . Ans. That wee love the Lord our God , with all our hear● , with all our Soule , and with all our minde . How many Comm●ndements belong to this Table ? Ans. Foure What duty is imployed in the fir●t commandement ? Ans. That in all the inward powers , and faculties of our soul●s , the true eternall God be entertained and he only . What dutie is injoyned in the Second Commandement ? Ans. That all outward meanes of Religion , and solemne worship bee given unto the same God alone , and not so much as the best degree therof ) even of the bowing of the body , be communicated to any Image or representation , either of God or any thing else whatsoever . What is inioyned in the third commandement ? Ans. That in the ordinary course of our lives , we use the Name of God ( that is his tythes word , workes , judgements , and whatsoever he would have himselfe knowne by ( with reverence , and all holy respect , that in all things he may have his due glory given unto him . What doth the fourth Commandement require ? Ans. That wee keepe holy the Sabboth day , by resting from the ordinary busines of this life and bestowing that leisure upon the exercises of religion , both publike and Private . What is the summe of the second Table ? Ans. That wee love our Neighbours as our selves . What Commandements belong to this Table ? Ans. The six last . What kind of duties are prescribed in the fift Commandement , which is the first of the second Table ? Ans. Such duties as are to be performed w th a speciall respect of superiours , inferiours , and equalls , as namely , reverence to all superiours , obedience to such of them , as are in authority , and wha●soever speciall duties concerne the husband , and Wife , Parents and Children , Masters , and Servants , Magistrate , and people , Pastors and Flocke , and such like . What doth the sixt Commandement injoyne ? Ans. The preservation of the safety of mens persons with all meanes tending to the same . What is required in the seventh Commandement ? Ans. The preservation of the chastity of mens persons , for the keeping whereof , wedlocke is commanded unto them that stand in deed thereof . What things are ordained in the eight Commandement ? A. Whatsoever concerneth the goods of this life , in rega●d either of our selues , or of our Neighbours . Of our selves , that we labour diligently , in an honest , and profitable calling , contenting our s●lves , with the goods well gotten , and with liberalitie imploy them to good uses of our Neighbours , that we use just dealings unto them in this respect , and use all meanes that may tend to the furtherance of their estate . What doth the ninth Commandement require ? Ans. The using of truth in our dealing , one with another , especially to the prese●vatiō of the good name of our neighbours . What doth the tenth and last Commandement containe ; Ans. It condemneth all wandring thoughts , that disagree from the love which wee owe to our Neighbours , although wee never yeeld our consent thereunto What meanes doth God use to offer the benefits of the Gospel unto men , and to worke , and increase his graces in them ? Ans. The outward Ministery of the Gospel . Where is this Ministerie executed : Ans. In the visible Churches of Christ. What doe you call a visible Church ? Ans. A Company of men that live vnder the meanes of salvation . What are the principall parts of this Ministerie ? Ans. The administration of the Word , and Sacraments . What is the word ? Ans. That part of the outward Ministerie w ch cōsisteth in the delivery of doctrine . What is a Sacrament ? Ans. A Sacrament is a visible signe , ordeined by God , to bee a Seale for confirmation of the promises of the Gospell unto the true members in Christ. VVhat are the Sacramēts ordained by Christ in the New Testament ? Ans. Baptisme and the Lords Supper . What is Baptisme ? Ans. The Sacrament of our admission into the Church , sealing unto us our new birth , by the communion , which wee have with Christ Iesus . What doth the elements of water in Baptisme , represent unto us ? Ans. The bloud and merits , of Iesus Christ our Lord. What doth the clensing of the body ●epresent ? Ans. The clensing of the Soule by the for givenesse of sinne , and imputation of Christs righteousnesse . What doth the being under the water , aad the freeing from it againe , represent ? Ans. Our dying unto sinne , by the force of Christs death , and living againe unto righteousnesse , through His Resurrection . What is the Lords Supper ? Ans. A Sacrament of our preservation in the Church , sealing unto us our spirituall nourishment , and continuall increase in CHRIST . What doth the elements of Bread and Wine in the Lords supper represent unto us ? Ans. The Body , and Bloud of Christ. What doth the breaking of the Bread , and powring out of the Wine represent ? Ans. The sufferings whereby our Saviour was broken for our iniquities , the shedding of His precious bloud and powring out of His Soule unto death . VVhat doth the r●ceiving of the Bread , and VVine represent ? Ans , The receiving of Chr●st by faith . VVhat doth the nourishmrnt , which our body receiveth ( by vertue of this outward meat ) seal ūto us ? Ans. The perfect nourishment , and continuall increase of strength w ch the inward man , injoyeth by vertue of the Communion with Iesus Christ , after the course of this life is ended . VVhat shall bee the state of man in the world to come ? Ans. Every one to be rewarded according to the life , which hee hath lead . How many kindes bee there of this judgement ? Ans. Two , the one particular , the other generall . VVhat call you the particular judgement ? Ans. That which is given upon the Soule of every man , as soone as it is departed from the body . What is the state of the Soule of man , as soone as hee departeth out of this life ? Ans. The Soules of Gods Children bee presen●ly received into heaven , there to injoy unspeakeable Comforts ; the soules of the wicked are sent into hel , there to endure endles tormēnts . VVhat call you the generall judgement ? Ans. That which Christ shall in a solemne manner , give upon all men at once , when hee shal come at the last day , with the glory of his father , and all men , that ever have be●n from the beginning of the world untill that day shall ●ppeare , ●ogether before him , bo●h in body , and soule , whether they bee qui●ke or dead . How sh●ll the dead appeare before the judgement seate of Christ ? Ans. The Bodyes which they had in their life time , sh●ll by the Almighty power of God be restored againe , and quickned with their soules and so there shall bee a Resurrection from the dead . How shall the quicke appeare ? Ans. Such a● then remaine al●ve , sh●ll bee changed in the twinkling of an eye , which shall bee to them in stead of death . What sentence shall Christ pronounce upon the righteous ? Ans. Come yee blessed of my Father , inherit the Kingdome prepared for you , from the foundations of the world . What sentence shall hee pronounce upon the wicked ? Ans. Depart from me yee cursed , into everlasting fire , which is prepared for the Devill , and his Angels . VVhat shall follow this ? Ans. Christ shall deliver up the kingdome to His FATHER , and GOD shall bee all in all . A Briefe Method OF Christian Religion WITH A more particular Declaration of some perticular heads of Doctrine , which for more plainesse sake were shortly touched in the former Summe . Heb. 6.1 . Therefore leaving the Doctrine of the b●ginning of Christ. &c. By Iames Vsher Bish. of Armagh . London , Printed for Geo. Badger . 1646. THE Method of the Doctrine OF Christian Religion . Question . WHat certaine rule have we left us for our direction in the knowledge of the true Religion whereby we must be saved ? Ans. The holy Scriptures of the Old , and New Testament , which God delivered unto us , by the Ministerie of his servants the Prophets , and Apostles , to informe us perfectly in all things that are needfull for us to know in matters of Religion . What be the generall heads of Religion , which in these holy writings are delivered unto us ? Ans. The knowledge of Gods nature and kingdome . What are we to consider in Gods nature ? Ans. First , his Essence or being , which is but one , and then the persons which are three in number . What doe you consider in Gods Essence or being ? Ans. His Perfection and Life . How are we to conceive of God in regard of his Perfection ? Ans. That he is a Spirit most single and infinite , having his being from himself , and having need of nothing which is without himselfe . Why doe you call God a Spirit ? Ans. To declare his being to be such as hath no body , and is not subject to our outward senses , that we admit not any base conceit of his Majesty , in thinking him to be like unto any thing which can be seen by the eye of man. What understand you by this singlenesse or simplicity of Gods nature ? Ans. That he hath no parts nor qualities in him , but whatsoever is in him is God , and Gods whole Essence . What gather you of this that God hath no parts nor qualities ? Ans. That he neither can bee divided , nor changed , but remaineth alwayes in the same state without any alteration at all . In what respect doe you call Gods Essence infinite ? Ans. In that it is free from all measure , both of time and place . How is God free from all measure of time ? Ans. In that he is eternall without beginning , and without ending , never elder nor younger , and hath all things present , unto him neither former or later , past or to come . How is God infinite in regard of place ? Ans. In that he filleth all things and places both within and without the world , present every where , contained no where . How is he present every where ? hath he one part of himselfe here , and another there ? Ans. No , for he hath no parts at all whereby he might be divided , and therefore must be wholly wheresoever he is . What doe you call the life of God ? Ans. That by which the divine nature is in perpetuall action , most simply and infinitely moving it self , in respect whereof the Scripture calleth him the Living GOD. What gather you of the comparing this infinitenes and simplicity ( or singlenesse ) of Gods nature , with his life and motion ? Answ. That when strength , justice , and mercy are attributed unto God , we must conceive that they are in him without all measure , and further also that they bee not divers vertues whereby his nature is qualified ; but that all they and every one of them is nothing else but God himselfe , and his intire Essence . Wherein doth the life of God shew it selfe ? Ans. In his alsufficiencie , and in his holy will. Wherein standeth his Alsufficiency ? A. In his All-knowing wisdome , and his Almighty power . Wherein doth his wisdome consist ? Ans. In perfect knowledge of all things that either are or might be . In what sort doth God know all things ? doth he as we doe , see one thing after another ? Ans. No , but with one sight he continually beholdeth all things distinctly , whether they be past , present , or to come . How is He God Almighty ? Ans. Because he hath power to bring to passe all things that can be , howsoever to us they may seeme impossible . Wherein is the holinesse of his will seen ? Ans. In his goodnesse and in his justice . Wherein doth he shew his goodnesse ? Ans. In being beneficiall unto his creatures , and shewing mercy unto them in their miseries . Wherein sheweth he his justice ? Ans. Both in his word , and in his deeds . How sheweth he justice in his Word ? Ans. Because the truth thereof is most certaine . How sheweth he justice in his deeds ? Ans. By ordering and disposing all things rightly , and rendring to his creatures according to their works . What doe you call Persons in the Godhead ? Ans. Such as having one Essence or being equally common , are distinguished ( not divided ) one from another by some incommunicable property . How commeth it to passe that there should be this diversitie of Persons in the Godhead ? Ans. Though the Essence or being of the Godhead be the same , and most simply as hath been declared ; yet the manner of this being is not the same , and hence ariseth the distinction of persons , in that beside the being which is common to all , and the self-same in all , they have every one some especiall property which cannot be common to the rest . Which are these persons , and what are these personal Properties ? Ans. The first Person in order is the Father , who begetteth the Son. The second is , the Sonne begotten of the Father . The third is , the Holy-Ghost , proceeding from the Father and the Son. Doth the Godhead of the Father beget the God-head of the Son ? Ans. No , but the Person of the Father begetteth the Person of the Sonne . Thus much of Gods nature , what are we to consider in his Kingdome ? Ans. First , the decree made from all eternity ; and then the execution thereof accomplished in time . How was the decree made ? Ans. All things whatsoever should in time come to passe , with every small circumstance appertaining thereunto , was ordained to be so from all eternitie , by Gods certaine and unchangeable counsell . Did God then before he made man , determine to save some , & reject others ? Ans. Yes surely , before they had done either good or evill , God in his eternall counsel set some apart , upon whom he would in time shew the riches of his mercy , and determined to withhold the same from others , on whom he would shew the severity of his wrath . What should move God to make this difference between Man and Man ? Ans. Only his owne pleasure , whereby having purposed to create man for his owne Glory , forasmuch as he was not bound to shew mercie unto any , and his Glory should appeare as well in executing of justice , as in shewing mercy ; It seemed good unto His Heavenly wisdome to chuse out a certain number towards whom he would extend his undeserved mercy , leaving the rest to be spectacles of his justice . Wherein doth the execution of Gods decree consist ? Ans. In the works of the Creation and providence . What was the manner of the Creation ? Ans. In the beginning of time when no creature had any being , God by his Word alone , did in the space of six dayes create all things , both visible and invisible , making every one of them good in their kinde . What are principal creatures which were ordained unto an everlasting condition ? Ans. Angels altogether spirituall and void of bodies : And Man consisting of two parts , the body which is earthly , and the ●●ule which is spirituall , and therefore not subject to mortality . In what regard is man said to be made according to the likenesse and Image of God ? Ans. In regard especially of the perfections of the powers of the soule ; namely , the wisdome of the mind , and the true holinesse of his free-will . How are you to consider of Gods Providence ? Ans. Both as it is common unto all the creatures which are thereby sustained in their being , and ordered according to the Lords will , and as it properly concerneth the everlasting condition of the principal creatures ; to wit , Angels , and men . What is that which concerneth Angels ? Ans. Some of them remained in that blessed condition wherein they were created , and are by Gods grace for ever established therein . Others kept it not , but wilfully left the same , and therefore are condemned to everlasting torment in Hell , without all hope of recovery . How is the state of mankinde ordered ? Ans. In this Life by the tenor of a twofold Covenant , and in the World to come , by the sentence of a twofold judgement . What is the first of these Covenants ? Ans. The Law , or the covenant of workes , whereby God promiseth everlasting life unto man , upon condition that he performe intire and perfect obedience unto his Law , according to that strength wherewith he was indued by nature of his creation , & in like sort threatneth death unto him if he doe not performe the same . What Seale did God use for the strengthning of his Covenant ? Ans. The two Trees which he planted in the middle of Paradise , the one of life , the other of knowledge of good and evill . What did the Tree of life signifie ? Ans. That man should have assurance of everlasting life if he continued in obedience . What did the Tree of Knowledge of good and evill signifie ? Ans. That if man did fall from obedience , he should be surely punished with everlasting death , and so know by experience in himselfe , what evill was , as before he knew by experience that only which was good . What was the event of this Covenant ? Ans. By one man sinne entred into the World , and Death by sinne , and so Death went over all men , forasmuch as all men have sinned . How did sinne enter ? Ans. Whereas God had threatned unto our first Parents , that whatsoever day they did eat of that forbidden fruit they should certainly die . They beleeving rather the word of the Devill that they should not dye , and subscribing unto his reproachfull blasphemy , whereby hee charged God with envy towards their estate , as if hee had therefore forbidden the fruit , least by eating thereof they should become like God himself , entred into action of rebellion against the Lord who made them , and openly transgressed his Commandement . What followeth from this ? Ans. First , the corruption of nature , called originall sinne , derived by continuall discent from Father to Sonne , wherewith all the powers of the soule and body are infected , and that in all men equally , and then actuall sin ariseth from hence . Shew how the principall powers of the soule are defiled by this corruption of our nature ? Ans. First , the understanding is blinded with ignorance and infidelity . Secondly , the memory is prone to forget the good things which the understanding hath conceived . Thirdly , the will is disobedient unto the will of God , understood and remembred by us , the freedome and holinesse which it had at the first being lost , and is now wholly bent to sin . Fourthly , the affections are ready to overrule the wil , and are subject to all disorder . Lastly , the conscience it selfe is distempered and polluted . In what sort is the conscience thus distempered ? Ans. The duties therof being two , especially to give direction in things to be done , and to give both witnesse and judgement in things done : for the first , it sometimes giveth no direction at all , and thereupon maketh a man to sin in doing of an action , otherwise good and lawfull ; sometimes it giveth a direction , but a wrong one , and so becommeth a blind guide , forbidding to doe things which God alloweth , and commanding to doe things which God forbiddeth . For the second , it sometimes giveth no judgement at all , nor checking the offender as it should ; but being benummed , and as it were seared with an hot yron ; It sometimes giveth judgement , but falsly condemning where it should excuse , and excusing where it should condemne , thereby filling the mind with false fears , or feeding it with vaine comforts , and somtimes giveth true judgement , but uncomfortable and fearfull , tormenting the guilty soule as it were with the flashes of hell-fire . What are the kinds of actuall sinn● ? Ans. Such as are inward in the thoughts of the mind and lusts of the heart , or outward , in word or deed , whereby the things are done which should be omitted , and those things omitted , which should be done . What is the death which all men are subject unto , by reason of these sinnes ? Ans. The curse of God both upon the things that belong unto them ( such as are their Wife and Children , honour , possessions , use of Gods Creatures ) and upon their own persons in life and death . What are the curses they are subject to in this life ? Ans. All temporall calamities both in body ( which is subject unto infinite miseries ) and in soule , which is plagued somtime with madnesse , sometime with the terrour of a guilty conscience , sometimes with a benummed and seared conscience , sometime with hardnesse of heart , which cannot repent ; and finally , a spirituall slavery under the power of the world and the devill . What is the death that followeth this miserable life ? Ans. First , a separation of the soule from the body , and then an everlasting seperation of the whole man from the presence of God with unspeakable torment in hell-fire , never to be ended , which is the second death . If all mankind be subject to this damnation , how then shall any man be saved ? Ans. Surely by this first Covenant of the Law , no flesh can be saved , but every one must receive in himselfe the sentence of condemnation ; yet the Lord being a God of mercy , hath not left us here , but entred into a second Covenant with mankind . What is the second Covenant ? A. The Gospel or the Covenant of grace , wherby God promiseth everlasting life unto man , upon condition that he be reconciled to him in Christ ; for as the cōdition of the 1. was the continuance of that justice , which was to be found in mans own person ; so the condition of the second is the obtaining of that justice which is found without himselfe in the person of the Mediator Jesus Christ. What are we to consider in Christ our Mediator ? Ans. Two things , his nature and his office . How many natures be there in Christ ? Ans. Two , the God-head , and the Manhood ; remaining still distinct in their substance , properties and actions . How many persons hath he ? Ans. Only one , which is the person of the Son of God , for the second person in the Trinity tooke upon him , not the person , but the nature of man ; to wit , a body and a reasonable soule , which doe not subsist alone , ( as we see in all other men ) but are wholly sustained in the person of the Son of God. What is the use of this wonderfull union of the two natures in one Person ? Ans. Our nature being received into the Union of the Person of the Son of God , the sufferings and the obedience which it performed became of infinite value , as being the sufferings of him who was God , equal with the Father . What is the Office of Christ ? Ans. To be a Mediator betwixt God and Man. What par● of his Office did he exercise concerning God ? Ans. His Priesthood . What are the parts of his Priestly Office ? Ans. The satisfaction of Gods justice , and his intercession . What is required of Christ for the satisfaction of Gods justice ? Ans. The paying of the price which was due for the breach of the Law committed by mankinde , and the performance of that righteousnesse , which man by the Law was bound unto , but unable to accomplish . How was Christ to pay the price which was due for the sinne of mankind ? Ans. By that wonderful humiliation , wherby he that was equall with God , made himselfe of no reputation , and became obedient unto the death , sustaining both in body and soule , the curse that was due to the transgression of the Law. What righteousnes was there required of Christ in our behalfe ? Ans. Both originall which he had from His conception ( being conceived by the Holy-Ghost , in all purenesse and holinesse of nature ) and actual which he performed by yeelding perfect obedience , in the whole course of His life , unto all the precepts of Gods Law. What is the Intercession of Christ ? Ans. That part of His Priesthood , whereby He maketh request unto His Father for us , and presenteth unto Him both our Persons , and our imperfect obedience , making both of them ( however in themselves polluted ) by the merit of His satisfaction , to be acceptable in Gods sight . Thus much of that part of the office of the Mediatour which is exercised in things concerning God ; how doth He exercise himselfe in things concerning man ? Ans. By communicating unto man that grace and redemption which he hath purchased from His Father . What parts of His Office doth He exercise here ? An. His Propheticall and Kingly Office. What is His Propheticall Office ? Ans. That whereby He informeth us of the benefits of our redemption , and revealeth the whole will of His Father unto us , both by the outward meanes which He hath provided for the instruction of His Church , and by inward enlightning of our mindes by His Holy Spirit . What is the Kingly office ? Ans. That whereby He ruleth His Subjects , and confoundeth all his enemies . How doth He rule His Subjects ? Ans. By making the Redemption which He hath wrought effectuall in the Elect , calling those whom by His Prophetical office He hath taught to embrace the benefits offered unto them , and governing them being called both by these outward Ordinances which He hath instituted in the Church , and by the inward operation of His blessed Spirit . Having thus declared the Natures and Office of Christ , the Mediator of the New Covenant ; What are you now to consider in the condition of mankinde which hold by Him ? Ans. Two things , the perticipation of the grace of Christ , effectually communicated by the operation of Gods Spirit unto the Catholike Church , which is the Body and Spouse of Christ , out of which there is no salvation ; and the outward meanes ordained for the offering and effecting of the same , vouchsafed unto the Visible Church . How is the Grace of God effectually communicated to the Elect , of whom the Catholike Church doth consist ? Ans. By that wonderfull Union , , whereby Christ and His Church are made one ; so that all the Elect being ingrafted into him , grow together into one Misticall Body , whereof He is the Head. What is the bond of this union ? Ans. The communion of Gods Spirit , which being derived from that Man Christ Jesus , upon all the Elect , as from the Head unto the Members , giveth unto them Spirituall life , and maketh them pertakers of Christ with all His benefits , What are the benefits which arise to Gods children from hence ? Ans. Reconciliation and Sanctification . What is Reconciliation ? A. That grace wherby we are freed from Gods curse , and restored unto His Fatherly favour . What are the branches of this Reconciliation ? Ans. Justification and Adoption . What is Iustification ? Ans. That Grace whereby we are freed from the gilt of sinne , and accounted righteous in Christ Jesus our Redeemer . How then must sinfull man looke to be justified in the sight of God ? Ans. By the mercy of God alone , whereby he freely bestoweth His Sonne upon him , imputing mans sinnes unto Christ , and Christs Righteousnes unto man , whereby the sinner being possessed of Jesus Christ , obtaineth of God remission of sinnes , and imputation of Righteousnesse . What is Adoption ? Ans. That grace wherby we are not only made friends with God , but also His Sons and heires with Christ. What is Sanctifica●●●n ? A. That grace wherby we are freed from that bondage of sin remaining in us , and restored unto the freedome of Righteousnesse . What be parts of Sanctification ? Ans. Mortification , whereby our naturall corruption is subdued , and vivification or quickning , whereby inherent holinesse is renewed in us . Is there no distinction to be made among them that thus receive Christ ? Ans. Yes , for some are not capable of knowledge , as Infants , and such as we terme Naturals . Othersome are of discretion in the former sort , we are not to proceed further then Gods election , and the secret operation of the Holy-Ghost . In the other there is further required , a lively faith bringing forth fruit of true holines Is it in mans power to attaine this Faith and Holinesse ? Ans. No , but God worketh them in his children according to that measure which he in his children seeth fit . What doe you understand by Faith ? Ans. A gift of God , whereby man being perswaded not only of the truth of Gods Word in generall ; but also of the promises of the Gospell in particular , applieth Christ with all his benefits , unto the comfort of his owne soule . How are we said to be justified by Faith ? Ans. Not as though we were just , for the worthinesse of this vertue , for in such respect Christ alone is our righteousnesse ; but because faith , and faith only is the instrument fit to apprehend and receive , not to worke or procure our justification , and so to knit us unto Christ that we may be made per●akers of all his benefits . What is that holinesse which accompanieth this justifying faith ? Ans. A gift of God , whereby the heart of the beleever is withdrawne from evill , and converted unto newnes of life . Wherein doth this vertue shew it selfe ? Ans. First , in unfained repentance , and then in cheerfull obedience springing from the same . What are the parts of repentance ? Ans. Two , a true griefe wrought in the heart of the beleever , for offending so gracious a God by his former transgressions . And a conversion unto God againe , with full purpose of heart , ever after to cleave unto him , and to refraine from that which shall be displeasing in his sight . What is the direction of that obedience which God requireth of man ? A. The morall Law , whereof the ten Commandements are an abridgement . What is the summe of the Law ? Ans. Love. What bee the parts thereof ? Ans. The love which wee owe unto God , cōmanded in the first ; and the love which we owe unto our Neighbours , commanded in the second Table . How do you distinguish the foure Commandements which belong unto the first Table ? Ans. They doe either respect the conforming of the inward powers of the soule , to the acknowledgement of the true God , as the first Commandement ; or the holy use of the outward meanes of Gods worship , as in the three following . What are the duties which concerne the outward means of Gods worship ? Ans. They are either such as are to be performed every day as occasion shall require , or such as are appointed for a certaine day . What Commandements do belong unto the first kinde ? Ans. The second concerning the solemne worship of Religion ; and the third , concerning that respect which we are to have of Gods honour in the common carriage of our life . What Commandement belongeth to the second kinde ? Ans. The fourth , injoyning the speciall sanctification of the Sabbath day . How doe you distinguish the six Commandements belonging to the second Table ? Ans. The first five doe ordaine such actions as are injoyned with consent of the mind at least : The last , respecteth the first motions that arise in the heart before any consent be given . What are the duties ●ppertaining to the first kinde ? Ans. They are either due unto certaine persons , in regard of some speciall bonds ; or to all men in generall , by a certaine rite ; the first sort is set down in the first Commandement ; the other , in the foure next . What is the outward meanes whereby the Gospell is offered unto mankinde ? A. The Ministry of the Gospell , which is exercised in the visible Church of Christ. Of whom doth the visible Church cons●st ? Ans. Of publike Officers , ordained to be Ministers of Christ , and disposers of Heavenly things , according to the Prescript of the Lord , and the rest of the Saints , who with obedience are to subject themselves to the Ordinance of God. What are the parts of the outward Ministry ? Ans. The administration of the Word , and of the Ordinances exercised thereunto , which are especially Sacraments and Censures . What is the Word ? Ans. That part of the outward Ministry which consisteth in the delivery of Doctrine , and this is the ordinary instrument which God useth in begetting Faith. What order is there used in the delivery of the Word for the begetting of Faith ? Ans. First , the Covenant of the Law is urged to make sin and the punishment therof knowne , wherupon the sting of conscience pricketh the heart with a sense of Gods wrath , and maketh man utterly to despaire of any ability in himselfe to obtain everlasting life ; after this preparation the mercies of the Gospell are propounded , wherupon the sinner resuming hope of pardon , sueth unto God for mercy , and particularly applyeth unto his own soul those comfortable promises , and hath wrought in him by the Spirit of God , an earnest desire at the least to beleeve and repent . What is a Sacrament ? Ans. A visible signe ordained by God , to be a seal for confirmation of the promises of the Gospel , unto those who perform the conditions required in the same . How is this done by a Sacrament ? A. By a fit similitude between the signe and the things signified ; the benefit of the Gospell is represented unto the eye , and the assurance of enjoying the same , confirmed to such as are within the Covenant : Wherefore as the preaching of the word is the ordinary meanes of begetting Faith ; so both it and the holy use of the Sacraments , bee the instruments of the Holy-Ghost , to increase and confirme the same . How many kindes of Sacraments be there ? Ans. Two , the first of Admission of Gods children : into the Church , there to be pertakers of an everlasting communion with them ; the second , of his preservation or nourishment therin , to assure him of his continual increase in Christ , in which respect the former is once , the lat●er often to be administred . What doe you understand by Censures ? Ans. The Ordinance which God hath appointed for the confirmation of the threatnings of the Gospell against the disobedient . How are these Censures exercised ? Ans. First , by the word alone by admonition . Secondly , by afflicting a penaltie , either by shutting up the offender in the Lords prison , till such time as he shew tokens of repentance , or by cutting off the rotten member from the rest of the body . Hath this administration of the Gospell been alwayes after the same manner ? Ans. For substance it hath alwayes bin the same , but in regard of the m●nner proper to certaine times , it is distinguished into two kinds , the old and the new . What call you the old Ministry ▪ A. That which was delivered unto the Fathers , to continue until the fulnesse of time , wherein , by the comming of Christ it was to be reformed . What were the Properties of this Ministry ? Ans. First , the Commandements of the Law were more largely , and the promises of Christ more sparingly and darkly propounded , these la●ter being so much the more generally and obscurely delivered , as the manifesting of them was further off . Secondly , these promises of things to come were shadowes , with a similitude of Types and Figures ; which when the truth should be exhibited were to vanish away . What were the chiefe States and Periods of this old Ministry ? Ans. . The first from Adam to Abraham , the second from Abraham to Christ. What were the speciall Properties of the latter of these two Periods ? Ans. First , it was more especially restrained unto a certain Family and Nation . Secondly , it had joyned with it a solemne repetition and declaration of the first Covenant of the Law. Thirdly , besides the Ceremonies which were greatly inlarged under Moses , it had Sacraments also added unto it . What were the ordinary Sacraments of this Ministry ? Ans. The Sacrament of Admission in the Church was Circumcision , instituted in the dayes of Abraham : The other of continual preservation and nourishment , the Paschall Lambe instituted in the time of Moses . What is the new Administration of the Gospell ? Ans. That which is delivered unto us by Christ to continue unto the end of the world . What are the Properties thereof ? Ans. First , it is indifferently propounded unto all people , whether they be Jewes or Gentiles , and in that respect is Catholique or Universall . Secondly , it is full of grace and truth , bringing joyfull tydings unto mankinde , that whatsoever was formerly promised of Christ , is now accomplished , and so in stead of the ancient types and shadowes exhibited , the things themselves , with a large declaration of all the benefits of the Gospell . What be the principall points of the word of this Ministery ? Ans. That Christ our Saviour ( whom God by his Prophets had promised to send into the World is come in the flesh , and hath accomplished the worke of our redemption : That he was conceived by the Holy-Ghost , borne of the Virgin Mary , suffered under Pontius Pilate , was crucified and dyed upon the Crosse : That Body and Soule being thus separated , his body was laid in the grave , and remained under the power of death , and his soule went into the place appointed for the soules of the righteous ; namely Paradise , the Seat of the Blessed . That the third day body and soule being joyned together againe , he rose from the dead , and afterwards ascended up into Heaven , where he sitteth at the right hand of His Father , until such time as He shall come unto the last Judgement . What are the Sacraments of this Ministry ? Ans. The Sacrament of Admission into the Church is B●ptisme , ( which sealeth unto us our Spirituall Birth ) the other Sacrament of our continuall preservation is the Lords Supper , which sealeth unto us our continuall nourishment . FINIS . Notes, typically marginal, from the original text Notes for div A64670-e220 2 Pet. 1.19 . 2 Tim. 3.15 . ● Pet. 2.21 2 Tim. 3.16 . Lu. 16.29 . Gal. 1.8 . Esay 8.20 . 2 Tim. 3.16.17 a Deut. 31 11.12 . Iosh. 8.35 Ioh. 5.39 . b Acts 17.11 . 1 Cor. 4.6 2 Principle a Iohn . 4 24 b Apoc. 1.8 Act. 17.24 , 25. c Pro. 8.14 1 Tim. 1.17 . Iob 9 . 1●.13 I●r . 10.12 . Exo. 34.6 , 7 Psal. 147.17 Col. 1.15 . Rom. 1.23 Deut. 4.12 . & ver , 12.16 1 Tim. 1.17 Eph. 4 , 5 , 6 1 Cor. 8.4 Deu. 4.35 39 Mat. 28.19 . 1 Ioh. 5 7. d Heb. 1.3 5 e Heb. 1.5 . Heb. 1.6 . Ioh. 1.14 . Ioh 85.26 . Gal. 4 6. 3 Principle Acts 2 22. cap. 15.18 . Psal. 33.11 . Gen. 1.1 . Heb. 11.3 . Exod. 20.11 . Rev. 4.11 . Heb. 1.7.14 . Gen. 2.7 . Heb. 12 9. Gen. 2.7 . Gen. 3.19 . Eccl. 12.7 . Ma. 10 28. Rev. 6.9 . 2 Cor. 5.8 Gen. 1.26.27 . & cap , 9.6 . Col. 3.10 . Eph. 4.24 . Eccl 7.29 Gen. 1.26.27 Gen. 2.18 . Act. 17 26 1 Tim. 2.13 . 4 Principle Ioh. 5.17 . Neh. 9.6 . Psa. 119.91 . Heb. 1.3.11 . Act 17.26 28 Mat. 20 30 Pro. 16.33 Mat. 25.31 . & ver . 41. Iude 6. Ioh. 8 44. 1 Joh. 3.8 . Mat 15.32 41 Ioh. 8 . 4● . 〈◊〉 3.8 . 1 Tim. 5.21 . Mat. 18.10 . Lu. 20.36 . 2 ●et . 2.4 . Iude 6. Mat. 25.41 . Rev. 20.10 Mal. 2.10 . Gen. 2.17 . Rom. 2.15 . Luke 10.26.27 . Rom. 7.7.12.14 . Gal. 3 10.12 . 2 Tim. 3.5 . Gal. 3.12 . Lu. 10·25 . 26.27.28 . Rom. 7 10 cap. 10.5 . Gen. 2.17 . Gal. 3·10 ●ev . 26.26.14.15 Deu. 28.15.16 , & ●8 . 19.20 . 5 Principle Gen. 3.1.6 Eccl. 7 29. Io●n 8 44 Rom. 5.14 15 Rom. 5.12 14.15.16 Ge. 5.1.3 . & 8.21 . Psa. 51.5 . Iob. 14 Rom. 7.14 18.23 . Eph. 4.22.23 . 1 Cor. 2.14 . Ier. 24.7 2 Cor. 3.5 14 Eph. 4.17.18.19 . Deu. 32.18 Pro. 3.1 . Ps. 119 , 16 Ps. ●06 . 21 Ro. 85 , 6. Iohn 1.13 . Phil. 2.13 . Eph. 4.19 . Rom. 1.26 . ●am . 3.15 . & 4 , 5. Tit. 1.15 , 16. Heb. 10.22 Rom· 7.9 . Ioh. 16.2 . Iob 31.1 . Rom. 6.13 19. & cap 3.13 , 14.15 2 Pet. 2. 14 Psal. 119.37 . Ro. 6● 6.17 . & cap. 7 5. Gal. 5.19.20.21 . Mat. 15.19 Ma. 12.34 , 35 , 36. & cap. 15.19 . Acts 8.22 . Iam. 3.2 , Ma. 25.42 , 43. Isa. 1.16 , 17. Mar. 7.21 , 22. Deut. 28.45 . Lu. 16.23.44 Mat. 25.41 6 Principle Ezec. 16 6 60.62 . Zac. 9.11 . Rom. 3.24 , 25 , 26. Rom. 5.15 16 , 17.19 , 20 , 21. Eph. 2.7 , 8 9. 1 Tim. 2.5.6 . 1 Tim. 3.16 . Ioh. 1.14 . Luk 1.35 . Ro. 1.3 , 4. Rom. 9.5 . Gal. 4 4. Heb. 4.14 . cap. 9.14 . Act. 20.28 1 Pet. 3.18 Ioh. 2.19.21 . Eph. 1.2 . Col. 1.13 . 1 ●o . 5.20 Rom. 8 9. 1 Io. 4.13 Rom 1.4 . Rom. 14 15 Rom. 8.34 . Col. 2.13 . Gal. 4.4 . 1 Cor. 15.21 . Heb. 2.13.16 Rom 5.12 19. Iohn 1.16 1 Tim. 2.5 1 Ioh. 2.1 . Heb. 12.24 Rom. 8.3 , 4.10 . Gal. 4. ● . 5 Rom. 10.4 Mat. 5.17 . Heb. 5.8 9 10. Heb. 10.5.10 . Ph. 2.7.8 . Ioh 4.34 . Esa. 53.10 , 11. 1 Pet. 2.24 Lu. 1.35 . 1 Pet. 1.19 . cap. 2.22 . cap. 3.18 . 1 Ioh. 3.5 . Esa. 53.9 . Ioh. 8.29.46 . cap , 15.10 . Heb. 7.25 26 Gal. 3.13 . 2 Pe. 2·23 24 Esa. 53.10 11 Mat. 26..37 , 38 , 39 Lu. 22.43 , 44. Heb. 5.7 . Phil. 2.8 . Heb. 9.14.15 , & ver 26 , 28. Heb. 10.10.12 , & 13.12 7 Principle . Iohn 1.11.12 . Rom 5.17 Heb. 3.6.14 Col. 2.6.7 Iohn 1 12.13 . cap. 6.29.35.40 47 , cap. 7.37.38 . Ro. 9.30 . Ep. 1.13 . Rom 5.17 . Heb 3.6 . Col. 2.6 ▪ 7 Ioh. 4 . 41.4● 50.53 . Ioh. 6.29.35.40.47 , 4● . 50.51.53.54 , 55 , 56 , 57.58 Gal. 2.20 . cap. 3.27 . Eph. 3.17 . 2 Cor. 13.5 Ioh. 12.44 , 46 1 Cor. 1.30 2 Cor. 5.19.21 . Rom. 5.11.16 , 17 , 18 , 19 Rom. 8.1 1.33 , 34. 1 Ioh. 1.7 , 8 Ro. 4.3.4 , 5 , 6 , 7 , 8 , 9 1 Co. 1.30 . Ro. 8.3 , 4. Eph. 1.7 . Esa. 50.20 Phil. 3.9 . Rom. 3.24 . Gal. 3.8 . cap. 2 , 16. 1 Cor. 6.11 1 Thes. 5.23 . 1 Th. 4.4 Rom. 6 , 7.14 . Col. 3.5.9 , 10. Titus 3.5 , 6. Acts 26.20 . Mat. 3.8 . 2 Tim. 2.25 . Ier. 31.18 , 19 2 Cor. 7.10 , 11. Acts 3.19 . Act 26 8. P●al . 119 . 1●6.112 . Luke 1.6.74 , 75. Psal. 119.6 . 1 Pet 4 2 , 3 , 4. 1 Ioh. 3.3 . 1 Ioh. 5.3 . Exo. 20.18 Mat. 15 6.9 . Ps 119.105.106 . Deut. 5 32. cap. 12.32 . Num 15 39. Ier. 19.5 . Exo. 34.7 , 28. Mat. 22.37 38 , 39 , 40. Mar. 12.30.31.33 . Luk. 1.75 . c. 10.26 , 27. Ep. 4.24 . 1 Tim. 2.2 . Exo. 20.2 . V● . 2.3 . Exo. 20.4 , 5 , 6 Exo. 20.7 . Exo. 20.9.10 . Exo. 20.12 ps . 6. ● Eh Ex 20.13 . Ex. 20.14 Exo. 20.15 Exo. 20.16 Ver. 17. Mat. 5.28 . Rom. 7.7 . 8 Principle Rom. 1.15 16. cap. 10 14 , 15 , 16 17. 1 Cor 1 . 21· c. 1.12 28 Eph. 4.11.12.13 , 14 2 Cor. 3.6 . Mat. 18.17.18 . Act. 11.26 . c. 14.23 c. 15.22 . ca. 20.7 . v. 17.18 . 1 Cor. 4.17 . c. 14.23.28.33.34 . Act. 2 , 46.47 . Mat. 28.19 Act. 2.41 42.44 cap. 20.7.17 . 1 Tim. 3.9 1 Tim. 1.3 4 , 5. c. 4.11.12 , 13. c. 5.17 . 2 Tim. 2.15 . c. 4.2 Rom. 10 14 , 16 , 17. 1 Cor. 1.18.21 , 23 , 24. Act. 14 . 2● , c. 20 , 21.27.31 , 32. 1 Cor. 1.8 . Gen 17.10 , 11. Rom. 4.11 , 12. c. 2.28.29 . 1 Cor. 10 1 2 , 3 , 4. & ver . 16 cap 12 , 13. Mat. 28.19 cap. 26.26 Act : 2.38 41 , 42. cap. 8.36 , 27. c. 1.5 . Titus 3.5 Gal. 3 27. 1 Cor 1.13.15 . cap. 12.13 . 1 Ioh. 17.16.9.14 . Acts 2.38.22.16 . 1 Ioh 1.7 Heb. 9.14 . 1 Pet. 1.19 . Rev. 1.5 . Acts. 2.38 . cap. 22.16 . Mat 3.6.11 . Acts 8.36 , 37. Rev. 1.5 . 1 Cor. 6.11 Gal. 3.27 . Eph 5.26 Tit 3.5 . 1 Pet. 3.21 . Eze. 36.25 , 26. Heb. 9.14 . Rom. 3 , 4 , 5 , 6 Col. 2.11 , 12 1 Pet. 3.21 Mat. 26.26 , 27 , 28 1 Cor. 11.20.23 , 24.25 , 26. &c 1 Cor. 10.16 . cap. 12 , 13. Matth. 26.26.28 . 1 Cor. 10.16 . c. 11.20.23 , 24 , 25 , 26. ●oh 6.33 50.51 . Mat. 26.26.28 . 1 Cor. 11.24 , 25 , 26. Esa. 53.5 , 6.11.12 . 1 Cor. 10.16 , 17. c. 12 13. Ioh. 1.12 . c. 6.27.29 , 35 , 36 , 40 , 47 , 48.63 , 64. c. 7.37 , 38. 2 Cor. 13 5. Ep. 3.17 . H●b . 3.14 . Ioh. 6·34 . 50 , 51 54 , 56 , 57 , 58 Eph. 4.16 . Eph. 3.17 . 9 Principle Heb. 9.27 . Rom. 1.4.10.12 . 2 Cor. 5.8 9.10 . Eccl. 12.14 Gen. 3.19 . Act. 17.31 Eccl. 12 7. Heb. 9.27 . 〈◊〉 . ●6 . 12 25. ●● 3 4● . Rev 1●●3 E●● . 57 ●2 2 Co● . 5.6 8 ●oh . 5 ●4 . 1 ●et . 3 ▪ ● Es● ▪ ●● . 14. Ioh. ● . 24 ▪ M●●h . 13.40.41 , 42 43.49 50. cap. 19.28 . cap 24.30 31 cap. 25.31 , 32 , 33 , 46. Acts 1 11. cap. 3.19 21. c. 17.31 1 Co. 4.15 1 Corin. 15.52 . 1 Tim. 4.1 . 1 Cor 3.15 1 Pet. 4 , 5. 2 Thes 1.7 , 8. 2 Pet 3.10 1 Th. 4.16 Ioh. 5.27 , 28 Dan. 12.2 3. 1 Cor. 15.12 , 13. Iob 19.25 , 26 , 27 Dan. 12.2 , 3. Ioh. 5.28 , 29 Ioh 11.24 . 1 Cor. 15.12 , 13 , 14.32.50.52 . 1 Thes. 4.14 , 15 , 16. Rev. 20.12 13. 1 Thes. 4·15 , 16 , 17· 1 Cor. 15·51 , 52 , 53 Mat. 25.34 c. 13 43 2 Thes. 1.10 . Rom. 2 7.10 . Rev. 22.14 Mat. 25.41 Rom 2.8.9.2 . 2 Th. 1.8 , 9. Rev. 22 ●5 1 Cor. 15.24.28 Revel . 21.22 , 23 Notes for div A64670-e6010 Eph. 1.9 . 2 Pet. 1.21 . 2 Tim. 3.15 , 16. Psal. 103.8 . 1 Chr. 29.11 . Psal. 145.3 , 4 , 11 , 13. Mat. 6.13 . Col. 1 . 1● . Heb. 1.3 . 1 John 5. Ioh. 117 , 8. 1 Tim. 6.16 . Psal. 145.3 . Rev. 1.8 . Rom. 11.36 . Act● 17.24 . Exo 33.19 , 20. Rev. 1.8 . Isa. 14.17 . cap ▪ 43.29 . v. 8.14 . Mal. 3.6 . Jam. 1.17 . Rev. 1.8 . Psal 92.4 . 2 Pet. 3.8 . John 8.58 . 1 Kin 8.27 . Psal. 145.3 . Jer. 1.23 , 24. Deut. 10.6 . cap. 30.40 . John 3.10 . Heb. 10.31 . 1 Tim 4.16 . cap. 6.17 . Prov. 8.14 . 1 Joh. 4.17 . Isa. 43 . 2● . Jer. 32.17 . Nahu . 1.3 . Deut. 32.4 . Exo. 34 6 , 7 Psal. 89.13 . Jer. 52.19 . cap. 13.13 . Job 9.4 Psal. 147.5 . Prov. 8.14 . Jer. 8.10 . Psal. 147.5 . Prov. 8.14 . Jer. 8.10 . cap. 52.19 . cap. 13.13 . Job . 9.4 . Heb. 4.19 . Rev. 18. Mat. 19.26 . Luke 1.37 . Mar. 14 36. Mat. 19.17 . Rom. 9.18 . Ex. 34.6 , 7. Neh. 9.17 , 31 , 32 , 33. Psal. 103.8 , 9 , 10. Lam. 3.22 . John 4.16 . Psal. 33.5 . 1 Tim. 4.10 . Psal. 145.7 , 8 , 9 , 17. Deut. 32.4 . Job 34.10 , 1 Deut. 32.4 . Ps. 145.17 . Rom. 2.2 . Rev. 5.6 . Rev. 22.12 . 1 Pet. 1.17 . Psal. 11.5 . Eph. 1.11 . Acts 4.28 ▪ 2 Tim. 1.9 . Rom. 9.11 , 21 , 22 ▪ 23. Ma● 2.5 , 34 , 41. 2 Tim 2.20 . 1 Thes. 3.9 . Rom. 9.11 , 21 , 22 , 23. Prov. 16.4 . Mat. 11.25 , 26. Eph. 1.11 . Jude 4. Psal. 33.6 . Psal 148.5 . Neh. 9 6. Ps. 146.6 , 7. Heb. 11.13 . Ge ▪ 2.1 , 2 , 3. Exo. 20.11 . cap. 31.17 . Col. 1.16 . Gen. 1.4 , 31. Gal. 3.10.11 , 12 , 13 , 14. Rom. 3.27 . cap. 10.46 . Heb. 9.27 . Rom. 14.10 , 12. Mat. 25.31 , 32. Gen. 2.9.17 . cap. 3.17 . Gen. 3.3 , 7 , 11 , 17 , 22 , 24 Rev. 2 7. Prov. 3.18 . Rom. 5.12 . Gen. 3. Jam. 1.4 . Gal. 5.19 . Col. 2 3 , 9 , 10. Titus 1.15 . Rom. 2.15 . John 8.9 . Rom. 14.23 Gal. 1.4 . 1 Chr. 13.9 . John 16.2 . Eph. 4.18 , 19. 1 Tim. 4.2 . Col. 2.22 . Rom , 7.9 . Prov. 28.1 . Act. 24.26 . Jam. 1.14 , 15. Eph. 2.3 . Mat. 5.28 . cap. 11.34 . cap. 13.19 . c. 25.42 , 43. Isa. 1.16 , 17. Rom. 3.10 . Rom. 7.10 . Gal. 3.10 . Deut. 28.15 , 16. Psal. 119.10 , 12. Prov. 10.7 . Deu. 28.21.22 . Lev. 26.16 , 17. John 5. ●4 . Deut. 28.28 , 66 , 67. Psal. 69.12 . 1 Joh. 2.16 . Ephes. 2.2 . Col. 1.13 . cap. 4.4 . Luke 16.23 , 24 , 26. Rev. 21 8. 2 Thes. 1.9 . Rom. 3.19 , 20. cap. 8.3 . Gal. 2.16 . cap. 3.10 , 11 , 12 , 21 , 22. Ep. 2.3 , 4 , 5 Gal. 3.16 , 17. John 1.12 . Rom. 5.17 . Eph. 2.13 , 14. Rom. 2.21 , 22. John 10.3 . Psal. 3.9 . 1 Tim. 2.5 . Heb. 2.7 . cap. 5.1 . cap. 7.24 . Heb. 7.24 , 35 , 26 , 27. Psal. 2.7 , 8. Gal. 3.13 . Acts 7.25 . Heb. 9.10 . Jam. 8.34 : Joh. 17.20 , 44. Exo. 28.38 . 1 Pet. 2.5 . Rev. 8.3 . Rom. 5.15 , 17 , 19. John 5.21 . cap. 17.2 , 6. Luk. 4.18 , 19. Deu. 18.18 . John 1.18 . cap. 8.26 . cap 15.15 . Eph. 2.17 . Isa. 61.12 . Heb. 1.2 . cap. 2 3. cap. 3.1 , 2. Mat. 27.17 . cap. 23.10 . Luk. 24 , 25. Acts 16.4 . 1 Cor. 2.10 , 11 , 12. Psa. 26.8 , 9. John 18.36 . Zac. 9.9 , 10. Eph. 1.20 , 21 , 22. Mat. 22.7 , 13. Luk. 19.14.25 , 27. Ps. 22. 1 Cor. 15.25 , 27. 1 Cor. 15.45 . Eph. 4.1 , 15 , 16. Col. 1.13 . cap. 2.12 . John 5.25 , 26 , 27. cap. 17.2 . 1 Cor. 13.9 . Rom. 14.17 . 2 Pet. 1.3 , ● . Rom. 8.10 . 1 Cor. 1.24 . 1 Pet. 5.10 . Eph. 1.22 . cap. 5.24 . Luke 1.31 . Isa. 9.6 , 7. Eph. 4.11 . Math. 18.17 , 18. Acts 20.31 . Mat. 3.11 . 1 Cor. 12.7 , 8 , 9. 2 Cor. ●2 . 2 Cor. 33. Eph. 2. 1 John 1.3 . Eph. 4.11 , 12 , 15 , 16. Gal 3.2 , 5 , 6. 1 Thes. 2.13 . Eph. 1.13 , 22 , 23. Eph. 5.26 , 27 , 29. John 17.21 , 22 , 23. 1 Cor. 1.13 . Eph. 2.2 . c. 5. ●9 , 30. John 15.1 , 2 , 4 , 5. Eph. 4.15 , 16. Col. 2.19 . 1 Cor. 13.13 . 1 Joh. 4.24 . Rom. 5.5 , 8 , 9. Eph. 2.22 . Phil. 2.1 . 1 Cor 6.11 . 1 Joh. 2.5 , 6. 1 Pet. 1.2 . 2 Pet. 2.3 , 4. Col. 1.21 , 22. Heb. 9.10 , 14. Rom. 5 10. 2 Cor. 5.8 , 9 Eph. 2.16 . 1 Col. 2.21 . Gal. 3.8 , 13 , 14. 1 Cor. 3.21 . Rom. 4.23 , 24. Rom. 13.24 , 25 , 26. Eph. 2.8 ▪ 9. Rom. 8.32 . Isa. 9.6 . Gal. 3.5 , 9. Col. 1.14 , 21 , 22. & ver . 12 , 13 Acts 13.38 , 39. Rom. 8.13 . Gal. 2.26 . Eph. 1.3 . Eph. 4.22 , 23. Rom. 6.4 , 11 , 13. Col. 2.12 . Acts 2 . 3● . 1 Cor. 2.14 . 1 Cor. 12 , 13. Eph. 3.17 . 1 Thes. 1.3 . Titus 3.8 . 1 Tim. 1.5 . Gal. 3.6 . Acts 23.9 . 1 Cor. 2.12 , 14. Phil. 1.16 . cap. 2.3 , 15. 1 Cor. 3.3 . 2 Tim. 2.23 Jer. 31.18 . 1 Pet. 1.9 . Eph. 3.20 . Eph. 1.18 . Heb. 11.1 , 2 , 3. Col. 2.7 , 12. Eph. 3.12 , 17. Joh. 11.12 , 16. Gal. 3.16 , 20. Phil. 3.8 , 9. 2 Tim. 1.6 . Heb. 10.22 , 23. 2 Cor. 13.5 . Act. 2.41 , 42 c. 10.47 , 48. Mat. 3.6 , 11. cap. 28.19 . c. 8.36 , 37. Rom. 8.1 . 1 John 3.9 . 1 Pet. 3.9 . 1 Pet. 1.4 . Titus 2.12 . Gal. 6.15 . 2 Cor. 7.10 , 11. Jer. 31.18 , 19. Act. 11 . 2● , 23. Acts 26.20 ▪ Rom. 13.8 . 1 Tim. 1.5 . Col. 3.14 . Mat. 22.37 , 38 , 39 , 40. Marke 12.30 , 31 , 32. Rev. 1.20 . Phil. 1.1 . Act. 20 , 17 , 28. 1 Pet. 5.1 , 2 , 3. 1 Tim. 3.2 , 13. Rom. 12.7 , 8 1 Cor. 4.1 . Heb. 13.17 , 24. 2 Chr. 17.7 . Act. 2.40 , 41 cap. 11.20 . 1 Cor. 4.13 . Rom. 10.17 . John 17.10 . Eph. 1.13 . Rom. 3 10. cap. 7.9 , 10. Gal 3.12 , 23. Acts 2.37 . Mat. 13.24 . cap. 11.28 . Gal. 2.18 , 19. Heb. 4.16 . Hos. 14 , 2 , 3. Rom. 8.13 , 26 , 1 Cor. 10. ● , 2 , 3 , 4 ▪ 16. Gen. 17.10 , 11. Deut. 30.6 . Rom. 2.28 , 29. Mat. 3 11. 1 Pet. 3.21 . Col. 2.11 , 12 , 13. Act. 2.41 , 42 cap. 14.22 . cap. 20.32 . Rom. 4.11 . 1 Cor. 10.23.1 , 2 , 3 , 4 , 16. cap. 4.12 , 13. Exo. 12.28 . Mat. 18.17 , 18. 1 Cor. 5.4 , 5. Mat. 18 . 1●● 16 , 17 , 18. 2 Thes. 3.14 . 1 Cor. 5.4 ▪ 5 , 11 , 13. 2 Cor. 1.6 , 7.8 . 2 Tim. 2 . 2● . 1 Cor. 16.22 John 9.22 . Heb. 11.2 , 8 , 9 , 10.15 . cap. 13.8 9 , 10 , 11. 2 Cor. 3.6 , 7 , 8. Acts 10 43. cap. 13.11 . cap. 26.6 , 7. Luke 16.16 . John 1.17 . Heb. 11. c. 9 1 , 9 , 10. Acts 7.44 . 2 Cor. 3.7 , 11. Mal. 4.4 . Jer. 21 31 , 32 , 33. Heb. 11.13 . 2 Cor. 3.13 , 18. Heb. 8. 9 , 13. 2 Cor. 3 11 , 13. Gal. 4.3 , 4. Col. 2.16 , 17. Luk. 1.44 , 45. Ps. 44.19 , 26. Rom. 9.4 . Act. 13.17 . Deut. 4.1 , 6 , 7 , 8 , 17. cap. 1.6 , 7 , 8 , 14. cap. 2.26 . cap. 26.18 , 19. John 1.16 , 17. Ex. 24 7 , 8. Deut. 4.12 . Rom. 10.5 . H● . 9 ● , 2 , 3. John 7. ●2 . Exo. 12 48. Acts 7.8 . John 7.22 . Gen. 7.9 , 10 Rom. 4.11 . Col. 2.11 . Deut 30.6 , 7. Exo 12.3 , 4. Num. 9.11 , 12. Deu 16.2 . 1 Cor. 5.7 . 1 Pet. 5.19 . John ●9 . 36 . Exo. 12.46 . John 1.17 . Heb. 1.2 . cap. 2.3 , 4. cap 3.5 , 6. 1 Cor. 3.11 . Heb. 12.27 , 28. Is● . 41.1 , 2. c 61 3 , 4 , 5 ▪ cap 65.12 . cap. 66.12 , 19 , 21. John 16.10 . Mat. 18.19 , 20. Rom. 15.25 , 26. Eph. 3.5 , 6 , 8 , 9. Col. 1.5 , 6. John 1.17 . cap. 14.21 . Rom. 11.2 , 3. 1 Pet. 1.10 , 11 , 12. 1 Cor. 1.23 , 2● . Heb 9.12 , 16 , 18. 1 Tim. 3.16 . Luke 1.35 . Rom. 1.1 , 2 , 3. Job . 1.14 , 45. John 19.28 , 30. Mat. 1.18.19 , 20 , 21 , 22 , 23. Mat. 27.2 , 26 , 51. cap. 12.12 . c 27. ●9 , 60. Rom. 6.9 . Luke 23.43 , 46 , 47. Mat. 16.21 . cap. 28.16 . 1 Cor. 15.4 , 6 , 8. 1 Tim. 2.8 . Ma● . 16.19 . Acts 1.9 , 10 , 11. Eph. 4.10 . Heb. 1.3 . 2 Tim. 4.1 . 
A73075	----	The heavenly advocate: or a short direction for the speedy vnderstanding of the New Testament of the yeeres and dayes of Christs age heere on Earth, times and places of his miracles, death, resurrection, and ascention: together with a briefe catechisme, for the instruction of Christian families. And also a spirituall combate, betweene mans frailty and faith, in time of sicknesse. Robertson, Bartholomew, fl. 1620. 1617 Approx. 68 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A73075 STC 21098 ESTC S124839 99900428 99900428 152017 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Commentaries -- Early works to 1800. Catechisms, English -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE HEAVENLY ADVOCATE : OR A short direction for the speedy vnderstanding of the New Testament , of the yeeres and dayes of Christs age heere on Earth , times and placés of his Miracles , Death , Resurrection , and Ascention : Together with a briefe Catechisme , for the instruction of Christian Families . And also a Spirituall Combate , betweene mans frailty and faith , in time of sicknesse . 1. IOHN 2. VERSE 1. If any man sinne , wee haue an aduocate with the Father , Iesus Christ the righteous . LONDON , Printed by I. B. for Roger Iackson , and are to be sold at his shop , neere Fleet Conduit . 1617. TO THE RIGHT VVorshipfull Sir Iames Fullerton Knight , Gentleman of His HIGHNES Bed-Chamber , &c. THE due regard which good men haue of you , for the speciall gifts with which it hath pleased God to grace you , the long experience of your Christian fauour ; your willingnes to read , and wisedome to iudge and discerne of all that you read : hath made me bold to offer vnto your Worship , this testimony of my vnfained thankefulnesse , and to craue your fauourable patronage for the same . For I euer esteemed an vnprofitable life , to bee a kinde of vncomfortable death . For the matter and manner , I recommend it to the censure of the conscionable and iudicious Readers ; which will bee so much the more beneuolent , because it shelters it selfe vnder your name . And thus beseeching Almightie God , to blesse your faithfull indeuours in that high calling , and daily more and more to multiply his gracious mercies vpon your self , and your godly and vertuous Lady , I humbly take my leaue , Your Worships in all Christian duties to be commanded . Barthol Robertson , Minister of Gods Word . THE HEAVENLY ADVOCATE . In a short direction , for the speedy vnderstanding of the New Testament , of the yeeres and daies of Christs age heere on earth , times , places of his Miracles , Death , Resurrection , and Ascention : In Augustus Caesars raigne , 42. who raigned 57. and in Herod , 34. who raigned 37. Christ was borne . CHAP. 1. Of the natiuity of Iohn the Baptist , and Christs birth and actions , vntill he is about 30. yeeres . THE yeere of the World , 4183. when Elizabeth , spouse to Zacherie , the father of Iohn the Baptist was with childe ( six moneths gone ) Gabriel was sent to Mary vnto Galile to Nazereth to intunate her conception , Luk. 1. 26 and an Angel to Ioseph , Matth. 1. 20. Marie with Christ in her wombe went into the hill Country in hast , vnto a Citie of Iuda to Zacharies his house , Lu. 1. 39. Marie went vp againe being great with child , from Galile out of the Citie of Nazareth vnto Iudea , with Ioseph vnto Bethleem , where Christ was borne , Luke 2. 4. 7. and laid in a Manger . The first day after his birth , the Shepheards came at the voyce of the Angel to Iosoph and Mary , Luk. 2. 11. and to the babe v. 16. who were the first publishers , v. 17. After this time , the Wise-men came from the East to worship him , Matth. 2. 1. The 8. day Christ was circumcised . Lu. 2. 21. The 33. day was the purification of Marie , and then Iesus was carried to the Temple of Ierusalem , to bee presented before the Lord , Luke 2. 22. Simion receiued him in his armes , Luke 2. 28. and Anna likewise ( who had liued seuen yeeres with her husband from her virginity , and had beene widdow fourescore and foure yeeres ) gaue thankes for him , Luke 2. 36. 37. 38. The 2. yeere Christ was carried into Egypt , and tarried there two yeeres , Matth. 2. 13. The 6. yeere Christ came out of Egypt , and fearing for Archelaus to goe to Iudea , turned aside into the parts of Galile , and dwelt in Nazareth , Matth. 2. 23. The 12. yere he to past Ierusalem with Ioseph and Mary , at the feast of the Passeouer , and disputed with the doctors : frō thence he returned downe with them to Nazareth , and was subiect vnto them , and hee increased in wisedome and stature , and in fauour with God and man , Luk. 2. 42. 52. In the 15. yeere of Tiberius , Luke 2. 23. Pontius Pilate his 4. yeere being Lieutenant of Iudea , Herod Tetrach of Galile , his brother Philip Tetrach of Itrurea , & Trachonites , Lizanias Tetrach of Abilene , Christ came from Galile , Matth. 3. 13. and was baptized by Iohn in Iordan , Mar. 9. 1. being about 30 yeeres of age . CHAP. 11. Of Christs first yeres , publike functiō in preaching & working of miracles , being the 31. of his age . FRom Iordan he returned , and was immediately led into the wildernesse , where he was with the wilde beasts , Marke 1. 13. Iohn hauing disputed with the Pharisies at Bethabora , next the day pointed at Iesus cōming to him : saying , Behold the Lamb of God , Io. 1. 29. The next day Iohn stood againe , and two of his Disciples & said , Behold the Lamb. v. 35. 36. The same day , about the tenth houre , Andrew and Peter followed him , Iohn 1. 39. Christ on the morrow going to Galile , found Philip , v. 43. The third day after , he came to Cana in Galile , and wrought the first miracle , Iohn 2. 2. 11. After that he went down to Capernamn , with his mother , brethren , and disciples ; but they continued not many dayes there , Iohn 2 , 12. The Iewes Passeouer was at hand , and Iesus went vp to Ierusalem , and draue the buyers and sellers out of the Temple , Iohn 2. 13. At night Nicodemus came vnto him , Io. 3. 2. After he came vnto the land parts of Iudea , Iohn 3. 22. When Iohn was baptizing in Enon , beside Salim , v. 23. Iesus left Iudea , and departed againe into Galilie thorow Samaria to Sychar , and conuerted the Samaritan woman , at the Well , Iohn 4. 5. where he abode two daies , Iohn 4. 40. and two daies after hee departed thence and went into Galilie , v. 43. Againe , Iesus came to Cana in Galilie , v. 46. and wrought the second miracle , that same day , at the seuenth houre ; healing the Rulers sonne , verse 52. When Iesus had manifested himselfe in Galilie , Luke 4. 14. hauing fled thither because of Iohns imprisonment , Matth. 4. 12. called Andrew and Peter at the sea of Galilie , Mat. 4. 18. and Iames and Iohn , v. 21. passing round about Galilie , v. 23. his fame spread abroad thorow all Syria , v. 24. there followed him great multitudes out of Galilie and Decapolis , and Ierusalem , and Iudea , and from beyond Iordan , verse 25. From Galilie he went to Nazareth , and leauing Nazareth went and dwelt in Capernaum : which is neere the sea in the borders of Zabulon and Nepthalim , verse 13. and there on the Sabbath day went into the Synagogue and preached , Luke 4. 16. and cured one possessed , Marke 1. 21. In the same Citie also with the foure Disciples , he healed the same day Simons mother in law of a feuer , Mar. 1. 29. and when eeuen was come and the sunne downe , he healed many , verse 32. And in the morning very early before day , he arose & went out into a solitary place to pray , verse 35. and when hee saw great multitudes about him , hee commanded them to depart to the other side of the water , Matth. 8. 18. there in the way to the sea , hee refused three which offered to follow him , v. 19. Luke 9. 57. Then he came ouer to the other side of the sea , to the Countrey of Gadarens , Marke 5. 1. who because their diuells possessed their swine , besought him to depart : and hee gate him vp into the ship and returned backe againe , Luke 8. 37. where the people were waiting for him v. 40. to whom hee taught out of the ship , Luke 5. 3. from thence hee entred into his owne Citie , Matthew 9. 1. then to Capernaum againe , Marke 2. 1. where hee cured the sicke of the palsie , and after he had called Matthew , hee dined with him , Matth. 9. 9. where there was a great company of Publicans , and other that sate at table with them , Luke 5. 29. where hee disputed of Iohn & the Pharisies fasting , Mar. 2. 18. In the meane time while hee spake with them , he arose and followed Iairus the Ruler of the Synagogue , to cure his daughter , Mat. 9. 18. And vpon the way , a woman of the bloudy issue was healed in the prease , Mat. 9. 20. when he came to the house he healed two blind men , Matt. 9. 28. and one possessed of a diuel , v. 32. After this , there was a feast of the Iewes , and Iesus went vp to Ierusalem : this is the second Passeouer mentioned , and there at Bethesda a Cripple is healed on the Sabbath day , Iohn 5. 9. And he went with his Disciples thorow the corne on the Sabbath , Marke 2. 23. vpon the second Sabbath after the first : they pluckt and and rubbed the corne , Luke 6. 1. The Pharisies were confounded in their quarrelling thereof , Mat. 12. 3. & on another Sabbath he entred into the Synagogue and taught , Luke 6. 6. where he healed the withered hand , for the which the Scribes were filled with madnesse . From Ierusalem hee went forth vnto the mountaine , and spent the whole night in prayer , Luke 6. 22. and when it was day hee chose his Disciples , verse 13. and taught that excellent Sermon in the Mount , Matth. 5. 1. when he came downe from the mountaine he healed the Leper , Matth. 8. 2. then entred hee into Capernaum , and went with the Centurion to cure his seruant Luke 7. 2. 6. The day after hee went to Naim , and there raised the widdowes sonne , Luke 7. 11. Iohn sent his Disciples to Christ , Matth. 11. 2. Then one of the Pharisies named Simion , Luke 7. 36. 40. desired Christ to eate with him , where Mary Magdalen is commended and one possessed with a diuel , blind , & dumbe , is cured , Mat. 12. 22. while he was refuting the Pharisies , ● . 25. his mother could not come to him for the ●…reafe , Luke 8. 19. Christ preferred spiritual affinity , Marke 3. 35. The same day , when Iesus was gone out of Iairus house , Mat. 13. 1. he began to teach by the sea side , and entred into a ship and sate in the sea , and all the people was by the sea side , on the land , Marke 4. 1. The parable of the sower , and tares , Matth. 13. 24. The seed growing while men sleepe , Marke 4. 26. The graine of mustard-seed , ver . 31. The leauen , Matth. 13. 33. a treasure hid in the field , verse 44. a precious stone , vers . 45. a net , verse 47. CHAP. III. Of Christs more cleare and liuely manifestation , in walking thorow Iudea , and shewing himselfe to all sorts of people . AFter he had finished these Parables , he departed thence , Matthew 13. 53. and came into his owne Countrey , Marke 6. ● to Nazareth where he was nursed , and ( as his custom was ) he went into the Synagogue on the Sabbath , and stood vp to reade , Luke 4. 16. and prayed , verse 27. But they thrust him out , and led him to the top of the hill , whereon the City was built , to cast him downe headlong , Luke 4. 29. There he did not many mighty workes Marke 6. 5. Because of their vncredulitie . Mat 13. 58. but went thorow all townes and villages , teaching , and iourneying towards Ierusalem , Luke 13. 22. Now began hee to send the twelue , two and two , Marke 6. 7. Iohn being beheaded , Matt● ▪ 14. 10. and Christ hearing of it , departed thence into a ship into a desart place , neere vnto Bethsaida , Luke 9. 10. yet the people saw them when they departed , and ranne a foot thither out of all Cities , and came thither before them . Mar. 6. 33. and when the day was now farre spent , verse 35. and euening come , Matth. 14. 15. hee fed fiue thousand with fiue loaues , Iohn 6. 3. 4 ▪ Now the Passeouer , a feast of the Iewes was neere , Christ compelled his Disciples to goe ouer the sea towards Bethsaida , while hee sen● away the people , Marke 6. 45. but when night was come , he was there in the mountaine praying , Matthew 14. 23. his disciples went ouer the sea towards Capernaum , and it was darke and a great winde , Ioh. 6. 17. 18. and contrary , Matt. 14. 24. at the fourth watch , Christ came walking on the sea , Marke 6. 48. so they came ●o the land of Genazereth , and drew vp into he hauen , verse 53. The day following hee came to Capernaum , and there reasons of the true bread and Manna , Iohn 6. 22. and therefore the whole Countrey came thither , Mar. 6. 55. amongst others that came frō Ierusalem , were certain Scribes , Mar. 7. 1. whose traditions confounded , Matt. 15. 3. From thence he departed into the coasts of Tyrus and Sydon , where hee cured the Syrophinissians daughter , Marke 8. 24. and when hee came from the coasts of Sydon , hee went to the sea of Galilie thorow the midst of the coasts of Decapolis : there cured a man deafe and dumbe , Marke 7. 31. where he went vp ro a mountain and fedde foure thousand , besides women and children , Matth. 15 29 , and when hee had sent away the people , he tooke ship , and came into the parts of Magdala , or Dalmannutha , ver . 39. where Sadduces seeke a signe , and are reiected , Matt. 16. 4. VVhen hee had left them , hee entred into the ship againe , and departed ouer the water , and because they had but one loafe , reproued their dulnesse in not vnderstanding what the leauen was , Marke 8. Then hee came to Bethsaida , where he tooke a blinde man out of the towne and healed him , verse 23. from thence to the coasts of Cesaria , Philippi , and asked his Disciples who he was , Matth. 16. 13. six dayes afte● was the transfiguration , Marke 9. 2. The nex● day when they came downe from mount Tabor , he cast out an vnclean spirit of a child , Luk● 9. 37. and after they departed thence they took their iourney thorow Galile , and he would no● that any should know , Marke 9. 30. They bid him go out of Galilie , for Herod sought to slay him , Luke 13. 21. There hee said , he was to bee deliuered into the hands of men , Matt. 17. 22. Now when the time was , that he should be receiued vp , hee stedfastly set his face to goe to Ierusalem , sent vnto a village of the Samaritans , which did not receiue him , Luk. 9. 52. but came to Capernaum and payed tribute , Matt. 17 , 22. and hauing taught , and prepared his Disciples against ambition , and enuy , Matth. 8. Luke 9. Marke 9. departed from Galilie , and went into the coasts of Iudea , beyond Iordan , Mat. 19. 1. In the way answered to a question of adultery , and eternall life , Mar. 10. 17. And as they were going vp to Ierusalem , Iesus warned them of his death , verse 32. and as he went thither , he passed thorow the midst of Samaria and Galile , hee clensed ten Lepers , Luke 17. 11. and while he went about in Galilie , the Jewes feast of the Tabernacles was at hand , and he sent his Disciples to the feast , Ioh. 7. 8. and followed vp , although he told his brethren he would not , ver . 10. In the midst of the feast , he taught in the Temple , verse 14. In the last day and great day of the feast , hee stood and cryed , If any man thirst , &c. verse 37. Iesus went that night from Ierusalem , to Mount Oliuet , and early in the morning came backe to the Temple , Iohn 8. 1. 2. where hee caught ; and after that he taught in the treasury , verse 20. and they would haue stoned him , verse , 59. but he went out and passed by , Iohn 9. 1. healed one borne blinde , on the Sabbath day , verse 14. Christ communed the second time with him , verse 35 , and the Pharises that stood by , ver . 40. and of a good shepheard , Ioh. 10. 1. After these things ▪ the Lord appointed other seuenty Disciples , Lu. 10. 1. and taught a Lawyer charitie , by the Samaritan and wounded man , verse 25. 30 , from Ierusalem hee past and entred into Maries & Marthaes village , v. 38. where he was entertained , he instructed his Disciples to pray , and the force thereof Luke 11. 1. a woman in the company called him blessed , v. 27. then a Pharisie desired him to dinner , v. 37. where he went in , and sate downe at the Table , and pronounced many woes against the Pharisies , and at the answere of an expou●der of the Law , said the like vnto him , ver . 46. but taught his Disciples many Christian vertues , Luke 12 , to the end . There were certaine present at the same season , whom he taught to repent , Luke 13 , 2 , by a similitude of the fig-tree , ver . 6. After he taught in one of the Synagogues on the Sabbath day , vers . 10 , where he healed a woman which had a spirit of infirmitie , and bowed together , v. 13 , he dined againe with the chiefe of the Pharisies on the Sabbath day , Luke 14 he cured the dropsie , he spake to the guests , v. 7. then to him that inuited him , v. 12. and to one that sate at table with him , v. 15 , the Parable of the great Supper , v. 16. CHAP. IIII. Of Christs doctrine , the third yeere of his publike reuealing himselfe to the world , and disposing himselfe to death . ANd it was at Ierusalem the feast of the dedication , and it was winter , and Iesus walked in the Temple , in Salomons Porch , Ioh. 10. 23. The Iewes would haue stoned him , ver . 31. but he went away againe beyond Iordan , vnto the place where Iohn was first baptizing , and there he abode , ver . 40. preached the Parable of the lost sheep , The groat , and prodigall sonne Luke 15. of the vniust Steward , Luke 16. 1 , of indissolubilitie of marriage , Mar. 10. 1. for beyond Iordan the people resorted vnto him afresh , and as he was wont , he taught them , of Diues and Lazarue , Luk. 16. 19. To beware of scandall , Luke 17. 1. the force of faith , v. 6. o● the Pharisie and Publican that went to pray ▪ Luk. 18. 9. They bring infants to him , whom he blessed , Mar. 10. 13. taught a yong rich man how to becom perfect , Mat. 29. 21. The Parable of the work-men hired vnto the vineyard , Mat. 20. 1. from beyond Iordan he came to Iudea again , where they wold haue stoned him before . CHAP. V. While Christ is 33. yeeres of age , and 3. weekes , he is euer more and more earnest , to consumate his ministry and mans redemption . THE tenth of March , Christ came ouer Iordan to Bethabora , and hearing of the decease of Lazarus , the eleuenth day , he continued there two dayes , Ioh. 11. 6 , the 13. day Lazarus dyed , and Iesus tooke his iourney to goe to raise him , v. 14. to them hee foretelleth his death , Marke 10. 33 , when he had taken them out of the way , Matt. 20. 17. and denied the sute of Zebedeus two sonnes , Matt. 20. 20. as he drew neere to Iericho , hee cured a blinde man. The 14. day , Lu. 18. 35. In Iericho he is entertained by Zacheus , Luk. 19. 5. and spake the Parable of ten pieces giuen to ten seruants , Lu. ●9 . 12. as he departed from Iericho hee healed ● blind men , Mat. 20. 29. The 15. day is spent on the way . the 16. day Christ came to Bethania neere vnto Ierusalem , about 15. furlongs , Iohn 11. 18. where he raised Lazarus now 4. dayes dead . v. 17. The 17. day , he goeth to the desart , ●o Ephraim , & walked no more openly among the Iewes , v. 54. The 18. day , he continued in the desart with his Disciples . The 19. day , being 6. daies before the Passeouer , hee came to Bethania and supped with Lazarus , whom he had raised from death , Ioh. 12. 2. The 20. day , which is Palme-Sunday , when they drew neere to Ierusalem , & were come to Bethphage , vnto the Mount of Oliues , Iesus sent two Disciples for an Asse , and came riding to Ierusalem , Mat. 21. 1. and past to the Temple and healed the blind and halt , v. 14. The Gentiles desired Philip to shew Iesus vnto them , Io. 12. 21. he casteth the buyers and sellers out of the Temple , Mat. 21. 12. The children cry Hosanna , v. 15. Christ left them and went out of Ierusalem in the euening , vnto Bethania , and lodged there , Mat. 21. 17. The 21. day ( comming out of Bethania ) in the morning he hungred , & cursed the fig-tree , Mar. 11. 12. the same day at euening Iesus went out of the Citie . The 22. day , he passed by the fig-tree , which was dried vp , Mat. 19. 20 so he came to Ierusalem , & as he walked in the Temple , auoucheth his authority , v. 27. foretelleth there their reprobation to their face by sundry Parables , the one of the two sonnes , Mat. 21. 28. the other of the vineyard let to husbandmen , Lu. 20. 9. the third of the king who made a marriage to his Son , Mat. 22. 1. They perceiued the similitude to bee spoken against them , therefore they would take hold of his words , to deliuer him vnto the deputy , & sent spies which should faine themselues righteous men , to take him in his talke , Lu. 20. 20. First their disciples with the Herodians , Mat. 21. 16. concerning giuing of tribute . The 2. the Sadduces touching the resurrection , Mar. 12. 18. The 3. a Lawyer concerning the greatest cōmandement , Mat. 22. 36. The 4. the Pharisies gathered together , are demanded how Christ should be Dauids sonne , Mat. 22. 41. whereupon he inferred an exhortation to the multitude , and disciples , that they shold obserue whatsoeuer they commanded , but not to do as they did , Mat. 23. 3. But to beware of them , Mar. 12. 38. Then Iesus sate downe ouer against the treasury , and preferred the widdowes mite , v. 41. Now Iesus went from the Temple , the disciples shew him the goodly building thereof , Mat. 24. 1. he foretelleth the destruction of it , and progresse of the Gospell , Mar. 13. 10. and of Antichrist , v. 14. 22. of the last day , Lu. 21. 27. For in the day time he was teaching in the Temple , and at night he went out , and abode ●n the mount that is called Oliuet , & all the people came to the Temple early in the morning to heare him , Lu. 21. 37. So he continued in Parables of the ●en Virgins , Mat. 25. 1 and ten talents , ver . 14. he ●pake also without Parables , v. 31. and that night Christ supped in Bethania , in the house of Simon the Leper , euen as he sate at meat , Mary brought a box of spikenard , and powred the ointment on his head , Mar. 14. 3. Now two dayes after was the feast of ●he Passeouer , the Iewes counsell held how to kill him , Matth. 26. 5. The 23. day , Iudas went to the Iewes , and agreed with them , Mat. 26. 15. The 24. day , the first day of the vnleauened bread , when they kill the Passouer , Mar. 13. 12. for of necessitie the Passeouer must be killed , Luk. 22. 7. Peter and Iohn were sent to prepare it , v. 8. who went forth , & came into the Citie , and made it ready , and when it is now euentide , Christ came with the 12. Mark ▪ 14. 16. 17. and as they sate at table , ver . 18. he foretelleth the treason of Iudas , Mat. 26. 25. declareth his desire he had to eat it , Luk. 22 , 15 , & when they were eating , he tooke bread , v. 19. Likewise after supper he tooke the cup , Luke 22. 20. he appeased the strife concerning superioritie , ver . 24. washed his disciples feet , Iohn 13. 4. Then went they out to the Mount of Oliues , Mar. 14. 26. But Iudas had receiued the sop , with which Satan entred into him Iohn 13. 27. and assoone as he had receiued the sop he went out immediately , and it was night , ver . 30 Then Iesus began to preach and pray , the Sermon is written from the 32. v. of the 13. Chapter , vnto the 31. v. of the 14. Chapter of Iohn . Then did he rise and went away , and continued the Sermon from Iohn 15. to the 10. Chapter , ver 33. and concluded with a prediction of their deniall , v. 32. Peter was also forewarned , Mar. 14. 30. Now his praier ▪ firs● in all their presence , Iohn 17. the whole Chapter . Then came Iesus to a place called Gethsemane , & tooke Peter and the two sonnes of Zebedeus , and prayed , Mat. 26. 36. Then he arose , v. 46. and went forth with his disciples , ouer the brooke Cedro●● where was a garden into the which he entred , and his disciples , Iudas also knew the place , for Iesus often times resorted thither with his disciples , Ioh. 18. v. 1. 2. Iudas came , and the band with him , and led Christ to Annas , v. 12. 13. Peter had first smote Malchus eare , v. 10. which Christ healed euen then , Luk. 22 , 51. all Christ Disciples forsooke him and ran away , Mar. 14. 50. yet 2. follow to Annas house , the one entred into the Palace of the high Priest , Peter stood at the doore without , then went out the other disciple which was known to the high Priest , and spake to her that kept the doore , and brought in Peter , & there at his entry he denied to be christs disciple , Ioh. 18. 15. 16. 17. Then after a little while another saw him and he denied , Luke 22. 58. and about the space of an houre after , the seruants and officers stood there , and his cosin ( whose eare Peter had smote off , ) who had made a fire of coales , for it was cold , and Peter warmed him , Ioh. 18. 18. and Peter denied , Luke 22. 60. Annas sent Iesus to Caiphas , his sonne in law , Ioh. 18. 24. Christ is accused before the Priests , and false witnesse brought , Mar. 14. 55. and smote with rods , v. 65. They led him rom Caiphas , to the ●udgement hal in the morning ; but they went not into the hall , that they might eate the Passeouer , which is the 25. day of March : therefore Pilate came out to them , Ioh. 18. 28. and from thence entred into the common hall againe , v. 33. Then sent he Christ vnto Herod , Euke 23. 7. Herod dispised him , and sent him againe to Pilate , v. 11 , who after long disputation with the Priests , v. 13. & the 2. time , v. 20. and the 3. time , v. 22. and with the people requiring Barabas , Mat. 28. 25. and with Christ , Ioh. 18. 36. with his owne wife , Mat. 27. 19. and with Christ againe , v. 19 , 10 , ( when Iudas had hanged himselfe , Mat. 28. 5. ) then Pilate sate down in Gabbatha , about the sixt houre , which was the preparation of the Passeouer , Iohn 19. 13. gaue sentence it should be as they required , Luke 24. 24. Then the souldiers led him to the hall , called Protorium , and crowned him with thornes , Mark. 15 , 16. & as they led him away , they caught , one Simon of Sirene , comming out of the field , and on him laid they the Crosse , that he might beare it after Iesus , Luk. 23. 26. vntil he came to Golgotha , Ioh. 19. 17. In the way he comforted the women , & the people that followed him , Lu. 23. 28. Then they crucified him betwixt 2. theeues , Mar. 15. 27. they that passed by railed on him , vers . 29. and one of the theeues also , which was hanged with him on the left hand , Lu. 23. 39. Christ recommended his mother to Iohn , Ioh. 19. 26. And it was about the sixt houre , and there was darkenesse ouer all the Land , vntill the ninth houre , Luke 23. 44. Then he gaue vp the ghost : and when he was dead , one thrust him thorow with a speare , Iob. 19. 34. when he was crucified , they partod his garments , v. 23 , and the Centurion seeing the miracles of the son , earthquake , cleauing of the rockes , renting of the vaile of the Temple , Matth. 28. 51. confessed Iesus to be the Sonne of God , ver . 54. Now in the euening , because it was the day of preparation that goeth before the Sabbath , Pilate gaue the body to Ioseph of Arimath●a , and Nicodemus brought spices and buried him , Iohn 19. 38. 39. in a new sepulcher where neuer man was laid , in a garden , for that sepulcher was neere , v. 41. 42. The next day that followed , which was the 26. of March , the Priests desired Pilate that the sepulcher should bee made sure , vntill the third day , Matth. 27. 62. In the end of the Sabbath , when the first day of the weeke began to dawne , which is the twenty seuen of March , came Mary Magdalen , and the other Mary , after a great earthquake , and the Angel of the Lord descended from heauen , and came and rolled backe the stone from the door , & sate vpon it , and made the keepers afraide , and in the 28. of Matthew v. 1. 2. 3. 4 hee said to her and Iohanna and to Mary , Iacobi , that Christ was risen , Luke . 24. 10. Christ shewed himselfe first to Mary Magdalen , Iohn 20. 16. and the same day to the other women also , Matth 28. 9. The same day , at night ( which was the first of the Sabbath ) when the doores were shut , came he to the eleuen , where he eat with them , Iohn 20 19. Luke 24. 41. Then he appeared to Peter , Luke 24. 34. Then to Cleophas and another disciple , going to Emaus , verse 18. That same day , when it drew towardes night , he vttered himselfe to them , verse 31. 10. and eight dayes after hee shewed himselfe to Thomas , and the rest of the Disciples , Iohn 20 , 26. which day is the third of April . Vpon the twentie eight day of March , he appeared at the sea of Tiberius , in the morning to seauen of his Disciples , at fishing , Iohn 21. 2. which is the third time hee appeared to his Disciples after hee was risen from the dead , v. 14. After appeared to the eleuen Disciples , which went into Galile , to a mountaine , where Iesus had appointed them , Matth. 28. 16. And when hee had gathered them together , he commanded them that they should not depart from Ierusalem , Luke ▪ 24. 49. Afterward hee led them out into Bethania , and lifted vp his hands and blessed them , and was carried vp into heauen , v. 50. 51. After that he had beene seene of them by the space of forty dayes , which maketh the fift day of May when he ascended , Acts 1. 2. CHAP. VI. After Christ Ascention , the gifts of the Spirit , are communicated to the twelue Apostles . ANd on the fifteenth day of May , which is the Pentecost , ( according to his promise in Ierusalem ) they were endued with power from on high , which is the Holy Ghost : To the which place of Ierusalem , immediately after the Ascention , the Discples returned from Bethania , or Mount of Oliues , for the election of one Matthias , to succeed in Iudas place , Acts 1. 12. 25. 26. & Act. 21. 1. FINIS . A BREIFE CATECHISME , FOR THE instruction of Christian FAMILIES . Together with a Spirituall Combate , betweene Mans Frailtie and Faith , in time of Sicknesse . LONDON , Printed by I. B. for Roger Iackson , and are to be sold at his shop , neere Fleet Conduit . 1617. A Briefe Catechisme , for the instruction of Christian Families . Question . DOe you desire to come to the Lords Supper ? Answ . Yes , I hunger and thirst after it . Q. Wherefore do you so ? A. To haue and to bee euer ioyned with the communion of Christ , and so with the Father , and the holy Ghost , and all Saints , which communion I lost in Adam . Q. How were you made in Adam ? A. In the image and similitude of God , in knowledge , holinesse , righteousnesse and truth , euen to be the sonne of God. Q. How fell you in Adam ? A. By transgression I was made like vnto the beast that perisheth ; euen a seruant of sinne , the world , and the Diuell . Q. How may you returne to this image of God and communion with him ? A. By kéeping his couenants that he will be my God , and I shall be his childe . Q. How commeth God to make this couenant with you ? A. Onely by Iesus Christ eternall God , and heire of all things , made man to bring me among many children to glory . Q. What are the branches of this couenant ? A. Two : Gods promises in Christ to me , and my duty againe to him . Q. Which are the promises of God in Christ ? A. They are comprehended in the Articles of my Créed : I beleeue in God , &c. Which containe the promise of the Father , Sonne , and holy Ghost , to giue vnto mes with all Saints eternall life . Q. What is your duty ? A. To beléeue in him by that faith , that worketh in me loue to kéepe his commandements . Q. What is faith ? A. Faith is a gift of God wherby I haue a substantiall euidence and assurance , by the faithfulnesse of him that promised , that the riches of the glorious inheritance of Christ are mine . Q. Is faith in the promises so contained ? A. Farre more then the sight , or hearing , or féeling . Q. What are the commandements that faith teacheth you to worke ? A. The same which God spake , Thou shalt haue no other Gods before mee , &c. which commandements require to loue God aboue all , and my neighbour as my selfe . Q. Can you keepe this couenant by comming to the Lords Supper ? A. I am much holpen by ioyning the Sacrament , to the hearing of the Word and Prayer . Q. What is a Sacrament ? A. A seale of the righteousnesse of faith , whereby all my other senses perswade my heart of Gods fauour to mee in Christ , as mine eare doth by the Word of God. Q. How many Sacraments of this couenant be there ? A. Two : one of entrance which is baptisme , in which by the washing of water through the Word , I am borne againe , made partaker of Christ to the washing away of my sinnes , and fulfilling of the Law by his righteousnesse , who is made to me righteousnesse , sanctification and redemption . Q. The other Sacrament is the Supper of the Lord , what is the vse of that ? A. It is the Sacrament of my continuance and growth in Christ , as eating and drinking causeth a new borne childe to grow to a perfect man. Q. Do you grow in Christ onely by eating and drinking the bread and wine in the Lords Supper ? A. No : but by applying to my heart by faith , the graces signified in the Lords Supper while I eat and drinke . Q. Shew what graces you discerne in the Lords Supper ? A. 1. By Gods minister , prouiding and disposing bread and wine ; I discerne the eternall loue of the Father , that prouided his Sonne for my saluation . 2. In my selfe I discerne the bodie of the Elect , of which I am a member . 3. In bread , the chiefest food , I discerne Christ the onely food of my soule . Q. You meane the body of Christ : for so are the words , This is my body ? A. I doe so : but together with the body I vnderstand the whole person of Christ , God and man , and all things which ( as a Mediatour ) he did for me . I say that sanctiffed humane nature which was conceiued borne , liued , suffered for me . Q. Shew the rest of the graces ? A. The taking of the bread by the minister , signifieth the separation of Christ , begotten of the Father before al worlds , and in time borne of a Virgine for me . Gining of thankes , the ioy conceiued in heauen and earth for Christs comming : To the glory of God , and peace on earth , and good will towards men . The breaking of the whole humilitie of Christ , from his incarnation , to his resurrection ; his suffering in body & soule for me ▪ The giuing of the bread , that Christ is freely giuen of grace , not for our workes ▪ Q. What is meant by giuing it to his Disciples ? A. To shew that though Christ be sufficient for all , he is effectuall giuen onely to the Elect , that learne and practise Christ . Q. Proceed . A. In that it is saide , Take ▪ eate , I discerne that the sum of the Gospel is to me the saupur of life , making mee bold to lay hold on the throne of grace , and possesse my selfe fully of my Lords ioy . Q. Why would he expresse those benefits by eating ? A. To assure me that in Christ I am restored to the true tree of life , and bread that came downe from heauen , from which I was once banished ; but now may take and eate , and liue for euer . Q. Speake in like manner of the Cup ? A. The taking of the cup , giuing thanks , and giuing it : signifieth this gift of Christs bloud , to pacifie both God & my conscience . Q. How commeth that ? A. My saluation is not hy my merit , but by Gods Testament in Christ : this cup testifieth vnto me that the Testator is dead , & I possesse the legacy of saluation , and receiue the spirit and life of Christ to bee the child of God. Q. What is your duty to doe in this couenant ? A. Before I come I must examine my selfe to know my estate , in faith and repentance , to purifie my selfe from infidelitie and sinne , and to approue myselfe in my general and particular calling to liue a christian life . In the receiuing I must by faith assure myself possessed of Gods promises , and therfore praise him . After the receiuing , I must euer shew the Lords death , that is , professe my selfe a true Christian , by shewing my faith , by the workes of communion with the Saints : sanctification of my life , and loue of all men as much as is possible . Q. Are you sufficient of your selfe to make this vse of the Lords Supper ? A. No , for all sufficiency is of God , of whom I craue this grace in prayer ; the forme whereof is the Lords prayer , Our father which art , &c. Q. What is the summe of that , and so of all other lawfull prayers ? A. That God would bee my God , and Father , and that I may bee his childe , and so bee receiued to that image of God , in which I was first made in Adam . A Spirituall Conflict betwixt Mans frailty and faith , in time of Sicknesse . FRAILTIE . SWeet and comfortable is this life and I must leaue it . Faith. It is written ( O frailty ) and earnestly thinke of it ; Is there not ( Iob 7. vers . 1. ) an appointed time to man vpon earth , and are not his dayes as the dayes of an hireling , as a seruant longeth for the Sabaoth , and an hireling looketh for an end of his worke : so haue I had as an inheritance , the moneths of vanity , and painefull nights haue been appointed vnto me : If I laid me downe , I said , when shall I arise ? and measuring the euening , I am full with lossing to and fro vntill the dawning of the day againe . 2 Cor. 15. 19. In this life onely wee haue hope in Christ , we are of all men the most miserable , againe , Heb. 11. 13. & 13. 14. We are strangers and pilgrimes vpon earth , wee haue no continuing Citie héere , but wee seeke one to come , Iob 14. 1. A man that is borne of a woman , is of short continuance and full of trouble : he shoots forth as a flower and is cut downe , he vanisheth also as a shadow and continueth not . Frailty . Much wealth and a shining estate shall I forgoe and leaue behinde me ? Faith. It is written , Eccles . 1. vers . 1. Vanitie of vanities , and all is but vanitie , I haue made me great workes , I haue built me houses , I haue planted me vineyards , I haue made me gardens and orchards , and planted in them trees of all fruits , I haue gathered vnto mee siluer and gold , and the choise treasure of kings and prouinces , I haue prouided me men-singers , and women-singers , and the delights of the sonnes of men : And I was great and increased aboue all that were before me : whatsoeuer my eyes desired I withheld it not from them , I withdrew not my heart from any ioy : But then I looked of all my workes that my hands had wrought , and on the trauell that I had laboured to doe , and behold all is vanitie , and vexation of the spirit , and there is no profit vnder the sunne : Therefore I hated life for the worke that is wrought vnder the sunne is grieuous vnto me , for all is vanity and vexation of spirit , I hated all my labour wherein I had trauelled , I went about to make my heart abhorre it , for what hath man of his trauell , griefe of his heart , wherein hee hath trauelled vnder the sunne , all his dayes are sorrowes , and his trauels griefe : his heart taketh not rest in the night , which also is vanity . Frailty . O but wife and children , & friends , lye neere my heart and minister thoughts of heauy woe vnto me , when I thinke of leauing them . Faith. Remember ( Frailty ) what is written , Hee that loueth father and mother more then me , is not worthy of mee , and he that loueth sonne or daughter more then mee , is not worthy of me : He is the Father of the fatherlesse , and the widdowes Iudge , euen God in his holy habitation . Frailty . O but God is angry with mee , and what shall I doe ? Faith. I will beare the wrath of the Lord , because I haue sinned against him , vntill hee ●lead my cause and execute iudgement for me : Then will he bring me forth to the light ; and I shall see his righteousnesse , I will looke vnto the Lord , I will waite for God my Sauiour , my God will heare me : Reioyce not against me ( O my enemy ) for though I fall I shall rise , when I shall sit in darkenesse , the Lord shall bee a ●ight vnto me . Frailty . Sicknes and sufferings are tokens of Gods anger towards man or woman . Faith. God forbid : cleane contrary doth the Lord speaks for our comfort , as many as I loue , I rebuke and chasten : Be zealous therefore and amend : Againe , haue you forgotten the consolation that speaketh vnto you as vnto childrē : My son despise not the chastning of the Lord , neither faint when thou art rebuked of him , for whom the Lord loueth he chasteneth , & he scourgeth euery sonnc that he receiueth : If yee indure chastning , God offereth himselfe vnto you , as vnto sonnes , for what sonne is there , whom the father chasteneth not : If therfore ye be without correction ( whereof all are partakers ) then are ye bastards and not sons : The righteous cry and the Lord heareth them , and deliuereth them out of all their troubles : The Lord is neere vnto all them that are of a contrite heart , and will saue such as be afflicted in spirit . Great are the troubles of the righteous , but the Lord deliuereth them out of all ● He keepeth all his bones , so that none of them is broken . Frailty . But death is dreadfull , and what a misery of man is it to die ? Faith. I shall not die but liue , and declare the workes of the Lord , I should vtterly haue fainted , but that I beleeue verily to see the goodnesse of the Lord in the land of the liuing : Christ is to mce both in life and death aduantage ; I desire to bee loosed and to bee with Christ , which is the best of all : Blessed are the dead which die in the Lord : Euen so saith the spirit , for they rest from their labours and their workes follow them . Frailty . But I shall perish and be as though I neuer had beene ? Faith. Vnto my sheepe that heere my voyce , I giue eternall life , and they shall neuer perish , neither shall any plucke them out of my hand : My Father which gaue them mee , is greater then all , and none is able to take them out of my fathers hands , I & my father are one . Frailty . Yet dust I am , and to dust I must returne ? Faith. We shall be changed in a moment , in the twinkling of an eye , at the last Trumpet , for the Trumpet shall blowe , and the dead shall bee raised vp incorruptible , and wee shall bee changed , for this corruptible , must put on incorruption , and this mortall must put on immortalitie , &c. But we know this , if our earth●y house of this Tabernacle be destroyed , wee ●aue a building giuen of God , that is , a house ●ot made with hands , but eternall in the hea●ens : Therefore we sigh desiring to be clothed ●ith our house which is from heauen . Frailty . When I am gone , I am gone , and what hope is there after death ? Faith. I know that my redeemer liueth , and that hee shall stand the last vpon the earth , and though after my skinne wormes destroy this body , yet shall I see God in my flesh , whom I my selfe shall see , and my eyes shall behold , and no other for me . Frailty . Satan frighteth me with my sinnes , and layeth the greatnesse of them before me ? Faith. But this is a true saying , and worthy of all men to be receiued : Iesus Christ came into the world to saue sinners , whereof I am chiefe ? The blessed Apostle looked vpon himselfe , as the greatest finner in the world , and yet despaired not : But saith , for this cause hee was receiued to mercy , That Iesus Christ should first shew on him all long suffering vnto the ensample of them , which should in time to come beleeue on him vnto eternall life . Frailty . Sathan suggesteth that my repentance is too late ? Faith. It is neuer too late that is sincer● and true : the theese vpon the Crosse came very late , yet to him was it graciously said , This day shalt thou bee with mee in Paradice . Not presuming therefore of mercy , and continuing in sinne ; but truely lamenting what was past , and leauing any further to offend wilfully , I also will say in hope , Lord remember me when thou commest into thy kingdome . Frailty . Yet God is iust and must needes punish my sin ? Faith. That iustice is satisfied in the obedience of Christ , and each penitent sinner may in comfort say : If any man sinne , we haue an aduocate with the Father , Iesus Christ the righteous , and he is the propitiation for our sinnes , and not onely for our sinnes , but for the sinnes of the whole world ; For two titles our Sauiour Christ hath to the kingdome of heauen : the right of inheritance , and the merit of his Passion : The first belongeth to him , the second he vouchsafeth to vs in his merit : therefore our merit is not to be trusted in . For as touching our merit , remember Dauid , Enter not into iudgement with thy seruant ( O Lord ) for in thy sight no flesh liuing shall be iustified . When ye haue done all these things that are commanded , you shall say , we are vnprofitable seruants ? Wee haue done that which was once our dues to doe : Behold he found no stedfastnesse in his scruants , and laid folly vpon his Angels ; how much more in them that dwell in houses of clay ? whose foundation is in the dust : yea the heauens are not cleare in his sight : how much more is man adhominable and filthy , which drinketh iniquity like water . How may a man be iustified before God , or how can he be cleane that is borne of a woman : Behold , he will giue no light to the Moone , and the starres are vncleane in his sight : How much more man , a worme , euen the sonne of man which is but a worme . The Apostle againe , When the bountifulnesse & loue of God our Sauiour towards man appeared , not by the workes of righteousnesse which wee had done : but according to his mercy hee saued vs by the washing of the new birth , and renewing of the holy Ghost , which he shed on vs abundantly through Iesus Christ our Sauiour , that wee being iustified by his grace , should be heires according to the hope of eternall life . Thus will faith euer finde comfort in the Word , to answere frailty in any point whatsoeuer of feare and fright , if it be sought out by carefull reading . A Protestation in Sicknesse . I Wrotched and woefull sinner , yet redeemed with the precions bloud of Iesus Christ , through his great loue , not my merit , protest before the all-séeing God , that I doe heartily desire to die in the faith , wherein it becommeth a true member of the true Church to end this life . I beleeue and confesse all and euery part of the Christian Faith , either expresly mentioned , or truly comprised in the twelue Articles : and generally , I beleeue whatsoeuer a Christian man or woman ought to beleeue . This immoueable and firme faith ( God assisting mee with his grace ) I shall hold , as a strong and inuincible hold , against all the suggestions and assaults of Satan : Wherefore , if either by his oppugning tyranny , or my sickenesse raging fury , I shall either speake , doe , or thinke any thing repugnant and contrary to this . Now in this my better strength both of body and minde , I disclaime it , renounce it , abhorre it , and pray that it may not bee imputed vnto mee , as any word , worke , or thought of mine , but of Sathans malice and my sicknesse strength . To my vttermost power I remit and forgiue vnto all persons , all iniuries whatsoeuer at any time , or in any sort done vnto mee : and earnestly intreating them the like againe from them to mee in any faults , or errours of mine vnto them : and I humbly acknowledge , with true woe of a grieued heart , that to my God I haue not carried my selfe as I should : my faults and offences , my faults and transgressions are bitter vnto mee : yet doe I not despaire , but laying hold by the hand of my faith . vpon my all powerfull and sweet Sauiour , I humbly craue mercy , with bowed knées of heart and soule before him : I acknowledge his infinite goodnesse to mee many and infinite wayes , and with heart and soule and all that is within me praise his holy Name : I commend into his hands my spirit , and though weake in body , yet strong in him , I say and cry , Lord Iesus , Lord Iesus receiue mee to thee , Come Lord Iesus , come quickly , Amen , Amen . A Prayer in Sicknesse . O Lord , iust art thou , and iust and true are all thy iudgements , thy wayes are mercy and truth , and there neuer was or shall be any end of thy goodnesse : I humbly beséech thée to haue mercy vpon mee , and doe not reward mée according to mine iniquities : I haue sinned , I haue sinned , and woe is me for it ; O thou preseruer of men , thine I am , and in thee is my trust : in thy feare let mee liue , in thy fauour let me die ; Sweete God of my comfort , Blessed for euer and euer , Amen . Another Prayer . MEercy Lord , mercy most holy and comfortable God , to all truely sorrowing sinners ; looke vpon thy wretch that ioyeth to be thine , although most vnworthy to be respected of thée : vniust things haue I done and my heart bléedeth for them ; iust things doe I suffer in regard of thée my gracious God. I humbly acknowledge , if I looke what I haue done what I suffer is not answerable : but less● doe I suffer then I haue deserued : Deare Father , I acknowledge thy iustice so mixt with mercy , as neuer I can sufficiently thank thee for it . Comfortable God , giue strength to my weakenesse , that more and more I may be able to doe that , which such great goodnesse of thine bindes mee vnto : where sinne aboundeth , thy mercy super-aboundeth , and shall not I feele it ? Let not thy prayer depart out of my mouth whilest I liue and breath ; if outwardly I must suffer , yet inwardly comfort and indue mee with patience according to the multitude of thy mercies . Thou knowest all , and thou canst doe all and euer blessed be thy name , Amen , Amen . Another Prayer . MOst gracious redéemer , which euer art mercifull , euer comfortable and kinde to them that trust in thée , euer a Sauiour whether thou sendest vnto vs well or woe : since it is thy will that through many tribulations wee must enter into the kingdome of God : grant mee strength euer to continue and stedfastly abide , in all Christian fortitude & perseuerance against hell , death , and Sathan , and all these terrours they can inflict either vpon my soule , conscience , or body : that being assisted by thee , I may rest in thée , and receiue the crowne of life promised in thy goodnesse to all thine elect , for the which I shall sing prayses to thee in the heauens , with thée for euermore . A Poeme to that effect . OH what strange sudden newes vnto the world is come : What haste the poste doth vse , To summon all and sum . A debt is to be paied , A certaine day is set : And euery man afraide How he should pay his debt . No surety will suffice , No hoping of delay : No clamors nor no cryes , But either die , or pay . The band is by the soule , The substance faith and troth , And who are in the world , Must looke vnto their oath . The Iudge is wise and iust , His Law is pure and cleere ; And at his presence must , All flesh and bloud appeare . The place shall be so great , That none but shall haue roome ▪ But none that shall intreat , To haue a partiall doome . All flesh shall be indited , Of conscience accusation , Shall let none be acquited , That sinne sends to damnation . But such as mercy craues , That are for mercy crying : And such as mercie saues , From the eternall dying . Time shall yeeld vp his flowers , And faith subscribe to grace : Nature yeelds vp her power , Corruption hath no place . And in an instant all , A sudden change shall see , Then all the world shall fall , Where shall no being be . Rich , poore , both yong and old , Faire , full and strong and weake ; Wise , fond , both hot and cold , The hearts of all shall breake . The spirits shall all assemble , And horrors hold the heart : The iustest soule shall tremble , For feare of their desert . All are in sinne contained , But who for sinnes are sorry : Shall be from death detain'd , 〈◊〉 of mercies glory . The rich must leaue his wealth , And to the graue must hye : The youth must leaue his health , And learne the way 〈◊〉 . The faire must leaue to paint , And tak●d earthly hue : The poore must leaue to faint , And bid the world adue . The wise must leaue his wit , And make the wormes a feast : The foole must leaue his fit , and make the graue his rest . No bribe shall buy an houre , No gift procure a grace : To sweete the smallest sower , in the infernall place . Since then the newes are such , The Day of Doome so nye : And mercy doth so much , With highest maiesty . So none shall mercy craue , With humble faithfull loue : But shall in mercy haue , The ioyes in heauen aboue . And scape the paines of hell , That doth to sinne belong : And with the Angels dwel , To sing a heauenly song . Let vs to mercy flye , From sinne and death to saue vs : And vnto mercy cry , That hell may neuer haue vs , Amen . Notes, typically marginal, from the original text Notes for div A73075-e1150 Iohn 11. 7 Notes for div A73075-e7280 Mat. 5 6 Iohn 6. 27 1 Cor. 12. 27 Ephe. 5. 30 Col. 2. 19 Gen. 1. 26 1 Cor. 5. 7 Ephe. 4. 14 Col. 3. 10 Eph. ● 1. 2. 3 Rom. 6. 16 Gen : 15. 18 Heb. 8 7. 8. 9. He. 1. 2 Gen. ●7 . 2 ▪ 22 Ro. 8 32. 35 1 Pet. 1. 6. 10 Phil. 1. 11. Ga. 5 6 1 Pet. 1. 8 Mat. 1● 26. 28 E● . 20 Ro. 13 9. 10 1 Iohn 3. 24 Marke 16. 15 Rom. 4. 11 Marke 1. 4. 5 1. Pet. 3. 21 1 Cor. 1. 20 Matt. 26. 26 1 Cor. 11. 24 Iohn 6. 56 1 co . 10 1. 3. 4 Ephe. 3. 17 Iohn 3. 16 Ro. 12 13. 20 Ioh. 6 47. 48. Luk. 1 31. 32 Col. 2. 17 Gal. 4 4. 5 Luke 2. 14 Luk. 2. 24 Tit. 3 7 2 Cor. 3. 5 2 Cor. 2. 14 , 15. 16 Act. 5 Matt. 1. 21 Reuel . 2. 7 Gen. 3 ●● . 23 Heb. ● . 1● . Heb. ● . 17 1 ▪ Cor. 11. 2● ● Cor. 1. 3. 4 1 Cor. 11. ●5 2 Cor. 3. 5 Iohn 20. 17 1 Cor. 15. 49 Ephe. 4. 23 Col. 3. 10 Notes for div A73075-e9310 Reuel . 3. 19 Prou. 3. 11 Heb. 12. 11 
A55472	----	A rational catechism, or, An instructive conference between a father and son Popple, William, d. 1708. 1687 Approx. 142 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55472 Wing P2966 ESTC R25590 09025471 ocm 09025471 42266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55472) Transcribed from: (Early English Books Online ; image set 42266) Images scanned from microfilm: (Early English books, 1641-1700 ; 1292:13) A rational catechism, or, An instructive conference between a father and son Popple, William, d. 1708. [13], 142 p. Printed and sold by Andrew Sowle, London : 1687. Attributed to William Popple--Wing. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms. 2002-06 TCP Assigned for keying and markup 2002-07 Apex CoVantage Keyed and coded from ProQuest page images 2002-08 Judith Siefring Sampled and proofread 2002-08 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A RATIONAL CATECHISM ; or , An instructive Conference between a FATHER and a SON . Licensed August 11th . 1687. LONDON , Printed , and sold , by Andrew S●wle , at the Crooked-Billet in Holloway-Lane in Shoreditch , and at the Three Keys in Nags-Head-Court in Grace-Church-Street , overagainst the Condiut , 1687. Advertisement TO THE READER . NOtwithstanding that this ensuing Treatile hath not been designed by the Author for public View , yet som Friends of his , unto whom it has been communicated , have thought fit therin to exceed his Intention . They do not , however , judg it needful for them to usher it into the VVorld by any prefatory Discourse . The thing it self is short , and wil soon speal its own Errand . VVherfore , without other Ceremony , they commit it to the Reader 's Judgment , and to God's Blessing . TO MY Daughters , M & K. My dearest Daughters , SInce the time that Providence separated your Mother and you from me and your Brother , tho al my melancholy Houres have seemed to run exceeding slowly , yet those especially have been unto me the most heavy and irksom , which we were formerly accustomed to imploy in your Brother's and your Instruction . My Pleasure was then great , to observ your daily Proficiency in divers commendable Qualifications , under your Mother's discreet Conduct ; and it was consummated in those Evening-Conversations wherin we exercised your discursive Facultys . Wherfore , the Interruption of that Pleasure has not a little augmented unto me the Tediousness of her and your Absence . Now the best Remedy that I have been able to finde for this Trouble has been to exercise my own Thoughts in the same Meditations wherin we formerly exercisea yours . And after having don so som while , I resolved in my Minde to draw them up into such a Form as I ordinarily made the Method of my Teaching . You remember , undoubtedly , how I have often told you , That our Knowledge is at least seemingly , if not really , a kinde of Remembrance : I mean , That there ar such Seeds of it in our Nature , as ar always ready to sprout out in the same manner , when they ar assisted by the same convenient Culture ; such an Uniformity in our general Ideas of Things , as upon the same Hints and Admonitions , and with the same strictness of Application , wil resolv into the same particular Conclusions . This , I say , has made me digest my Meditations into the Form of a Conference ; In the first part of which ( it being properly Catechistical ) the Respondent is led by a natural Order of Questions to draw his Answers out of his own Stock . In the doing of it I have made use of your Brother's Name , and have thereby given him a peculiar Title to the thing . But as I am desirous that it may be a common Memorial of me unto al of you , when I shal be no more , I therfore make it yours also by this Dedication : And for the same Reason , I have likewise added unto it a Copy of that Advice which I formerly gave him , in such Verse as my unpractis'd Muse then dictated . The Subject I have treated is the most important of any Subject . And my Design in handling it is to give al of you som real Help to conduct your selvs in the tru Way to Happiness : Which I take to be the onely warrantable End of any long continued Study . How far I have succeeded in that Design wil be best known by the Fruits you shal bring forth in your Liwes and Conversations . But now that those Fruits may spring up the more easily , and without Danger of being choaked by the Weeds of Prejudice , I wil indeavor a little to facilitate the one , and remove the other , by acquainting you with som particular Rules which I prescribed unto my self in this Undertaking , and by which you may take a right Measure of the Performance . I have often , with Grief , reflected upon the great Differences that ar in Men's Opinions about Matters of Religion . And in seeking out the Causes therof , tho I know many have concurred , yet this has seemed to me one of the most universal , viz. Because Men have not examined things to the Bottom . They have failed in their Foundation-Work . They have too much slighted that Philosophy , which is the Natural Religion of al Men ; and which being Natural , must needs be Universal , and Eternal ; and upon which therfore , or at least in Conformity unto which , al instituted and revealed Religion must be supposed to be built . They have also forsaken the Rule of Right Reason , which onely is capable to produce tru Synemetry in their intellectual Buildings : And they have applyed themselves , without any Rule , to the Interpretation of Words and Phrases , which being easily susceptible of various Senses , have produced as many deformed Irregularitys . Nay this Disorder has been so great , that , instead of digging in the least for their Foundation , they have frequently begun to frame their theological Systems at the highest Points of Revelation : And in that they have acted as extravagantly , and uncertainly , as that Man should do , Who would undertake to frame a Roof for som Fabric , of whose Dimensions be had no Cognizance . Toremedy this Evil , I have begun my Catechism at the first Principles that I could discern in human Nature , and I have proceeded to build therupou as gradually and regularly as I have been able . So that I hope the whole Business of Religion , whether natural or instituted , wil appear in this Draught to be a steady Prosecution of one and the same regular Design , in God the Author of both . And I am sure that a right Under standing of that Truth wil give great Satisfaction to any considering Minde . Another thing that has yet more troubled me than the former , has been to observ the sad Consequences in which Mankinde has been involved by the forementioned Differences of Opinion . Rash Judgments and Censures , Hatreds and Animositys , Disputes and Wars . The milde and sociable Nature of Man has been therby transformed into a greater Ferocity than that of Bears and Tygers . And what is the most deplorable Consideration of al , is , That these Mischiefs have been more frequent , and more violent , since the Propagation of Christianity in the World , than before : As if indeed Jesus-Christ , a according to his own Expression , were not com to giv Peace upon Earth , but Division and a Sword. Far be it from us , nevertheless , to attribute any such thing to the Genius of his Religion , which consists wholly in Humility , Meekness , Moderation , Benignity , and other such like Social Vertues . No , the Mischief arises from the Perversness of Men's Spirits , who have turned the wholsomest Food , nay the highest Elixir , into the rankest Poyson . They have not been content with the Simplicity of the Gospel , which is a plain Rule of living wel , but have sirove to out-wit one another in finding out hidden Misterys : And as any one has hit upon a conceited Distinction , he has immediatly called that Fancy the Essence of Christianity . From thence have sprung the various Sects into which the Christian World is divided . And secular Interests being now interwoven with this vainglorious Humor , the distinction of Sects is kept on foot , and looked aster , far more carefully than the essential Dutys of Life . This is the deplorable State of Things at this time . And the Consideration hereof has been the Needle that has chiefly directed my Course in the management of my Subject . For having seen the fruitless Effects of al controversial Undertakings ; Fruitless , I say , in any thing that is truly Good ; but exceedingly too fruitful in nourisbing the Seeds of Enmity and al manner of Evil ; I resolved with my self , in undertaking this Work , to avoid studiously al that ever is controverted by any that cal themselvs Christians ; and to draw up onely a Scheme of such things as they ar al agreed in , and which lead directly unto Practice . These , I say , have been the particular Rules unto which I have thought fit to consine my self , in the Conduct of my main Design . And therfore I advise you to apply your selvs onely to the making use of what I have clearly exprest , and to be very referved in drawing Inferences from my Omissions . Becaus I prosess plainly to you that I have not handled every point that I my self judg useful , but onely such as I judg most useful , and most conformable to the foregoing Rules . Now , to conclude , I must declare to you that I am strongly perswaded somthing of this Nature might be of great Use in the World , towards the healing of our sad Divisions in religious Affairs ; by drawing men off from their vain Nicetys , to solid and useful Doctrin . Tho I know also that any such Design would , in its first Appearance , be violently opposed by al those who have imbraced the Interest of any particular Sect. If this very Writing of mine should com to the Sight of any such Persons , I am confident , that , tho they should finde nothing exprest in it but what they themselvs approve of , yet the Omission of other things which they delight in , would make them condemn it . Al Sectarya ar so fond of their own Badg of Distinction , that they ar ready to cry out against every thing which bears not that Mark , as Antichristran at least , if not Atheistical and Diabolical . Nevertheless their Approbation , in such a Case as this , is of greater Weight than their Censure : Because in the one they al agree ; but in the other they al differ . Neither Papist nor Protestant , nay nor any of the Subdivisions on either side , but approve of al Instructions tenaing to Piety and Vertu ; which ar the onely , things here aimed at . In that they ar unanimous . But in Matters of meer Speculation , and outward Oeconomy , ( which ar the Things here omitted ) they ar as opposite to each other as the Poles of the Heavens . I lay hold therefore upon the Incouragement which arises from their general Approbation ; and refer unto them the Task of reconciling their own Differences , before I shal esteem the Consideration therof to be of any great moment . Yet I do not , for al this , in any wise presume to think that these Meditations of mine ar proper for public View . An undertaking of that Nature requires far greater Abilitys in every respect than mine ar , and a more intire and uninterrupted Leisure than I injoy . If God see it fitting , he wil in du time raise up som other that may perform it more worthily . In the mean while , however , I hope the Endearment of a Fathers Recommendation wil ad som Strength unto what may be otherwise but weakly inculcated to his Children ; and that so this present Performance wil be of som use unto wine , for whom especially I have writ it . I am , Dear Children , Your truly affectionate Father . B. July the 1st . 1686. A RATIONAL CATECHISM : or an instructive Conference between a FATHER and a SON . F. Com Son , since we ar now at som leisure from our ordinary Occupations , and have therby the advantage of enjoying that freedom of Thought which is inconsistant with the Cares of the World , I am desirous to take this Opportunity of exercising thy Minde in Speculations of nobler Use , and even of universal Influence upon thy whole Life . Compose thy self therfore to Seriousness : Lay aside , and if it be possible , for one hour , forget al that ever thou hast hitherto learnt : Attend only to the genuine Result of thy own present Reflexions : And in that manner answer me with a manly Liberty to what I shal ask thee . S. I am infinitely obliged to you for your constant care of my improvement in al things laudable , and shal at this time endeavor to observ the Rules you giv me as exactly as possibly I can . F. Tel me then , in the first place , what it is that thou lovest best . S. I know you wil not have me distinguish between your self & my Mother , & I hope you doubt not but you ar both of you the joint objects of my best Lov. F. No matter what I think , or what I doubt of . I desire only to hear thy Thoughts , but to hear them pure and undisguised . That thou may'st not therfore either deceiv thy self , or dissemble with me , consider this case . Suppose both thy Parents and thy self had been any where lock't up together , so long , without Food , that we were al wel nigh ready tody for Hunger , and that in those Circumstances som Friend sent thee privately a smal morcel of Meat , capable only to sustain thy Life for a few Hours , and withal sent word that we could none of us in that space have any more . In such a case , tel me truly whether thou wouldst eat that Meat thy self in private as it was given thee , or discover and giv it unto either of us . S. You put me to a hard choice , which I would willingly be dispensed from . F. I know very wel where the Difficulty pinches thee . 'T is not in chusing , but in declaring thy Choice . Wherfore I once again exhort thee to deal freely and sincerely with me , and I assure thee that I wil not be offended with any Determination thou shalt make , but on the contrary much pleased to hear one made in Simplicity and Truth . S. What you intimate of Offence assures me that I need not make any Declaration at al upon that matter . For I perceiv therby that you know the weakness of my Nature , and fee into those secret movings of my Heart which I am ashamed to discover . F. 'T is enough . I wil spare thy Blushes . And now taking for granted that , in such a case as we have supposed , thou wouldst prefer the Preservation of thy own Life before ours , I desire thee to consider again , and tel me whether thou lovest thy self or us the better . S. What shal I say ! You force me to acknowledg that I lov my self better than perhaps I ought to do . F. That is not the thing that I am now enquiring after , whether this supreme Inclination of Self-love be wel or il , but onely whether it be so or no. Consider therfore , further , if there be nothing else in Nature that more nearly affects thee than thy self . I mean not Persons , but Things . Dost tho not feel in thy Heart som desire of Hnor , of Power , of Pleasure , or of Riches ? I know thou dost . Tel me therfore in what rank thou placest those things . S. I do not finde that I lov any of those things simply for themselvs ; but only as they have relation unto me and becaus they may be of som Conveniency or Advantage unto me : So that my lov of them is but secondary , and for my own sake . And therfore , for ought I now see , I must remain of Opinion that I lov my self primarily , and the best of any thing . F. No doubt thou dost so : Nor shal I ever advise thee to do otherwise . But here I must admonish thee that the management of this Principle requires thy utmost Care. For upon the right or wrong use therof depends thy Happiness or Misery . Observ therfore that , tho this self-lov be a single and general Rule of Nature , yet those things which thou hast wel observed that we lov secondarily ar exceeding various ; and that nothing is more easy nor more ordinary than for Men to er therin , and out of a wrong conceived Opinion of som good , to place their Affections upon such things as ar really evil . Now the sad Consequence of such il-placed Affections is at the best a certain Frustration . For tho those Persons do obtain that very thing which their Desires ar let out after , yet finding not therin that real Good which they expected , their Disappointment is the same or greater than if they had obtained nothing at al. And this alone is no smal degree of Misery ; but instead of Good to finde an Evil , is a great one ; and to be continually obnoxious to such like Miscarriages , is the greatest . These ar the Effects of Precipitancy , Ignorance , and Error . But , on the contrary , to weigh deliberately the tru Valu of things , to understand it , and accordingly to direct our Affections unto the prosecution of such Objects as ar truly valuable , these ar the Methods in which our Principle of self-lov must be conducted , and in that manner it wil not fail to lead us to a happy Issu . These things I tel thee beforehand that thou mayst be sensible of their Importance , and therupon apply thy Minde with du Circumspection to the discussion of such Questions as I have now design to propound unto thee . S. Alas , I am at once so sensible both of the Necessity and Difficulty of that Work , and therupon so fearful of miscarrying in it , that I am forced rather to beg the benefit of your Instruction than to expose my self to such an Examination . F. Be not so diffident of thy self . Take Courage . Remember onely to observ my Advice of attending closely to the genuine Results of thy own Reason , and let us try whither that wil lead us . Seeing that in the general thou findest thy self inclined to lov or desire nothing but as it appears som way conducive to thy own Good , consider a little which of those things that I have propounded to thee appear most so ; and tel me therupon which of them thou most desirest . I wil repeat and a little explain them , that thou mayst deliberate maturely . By Honor I would have thee understand such a repute and fame of som thing excellent in thy self as may excite Admiration and Respect in others . By Power I mean not onely strength of Body , but such an Authority over som number of Men as renders them subject to thy Commands . By Pleasure I intend not onely those childish Sports which thou hast hitherto delighted in , and begin'st now to abandon , but al other manner of Delights that may be suited unto the variety of Desires which thy Progress in Years wil bring along with it . And By Riches I would have thee represent unto thy self the means whereby Men ordinarily procure unto themselvs al outward Injoyments . Tel me therfore which of these things dost thou now conceiv most conducive to thy Happiness . S. As you represent them they al , seem good upon different accounts . And for ought that I know many other things besides these may be represented unto me in the same manner . So that truly I finde a great Difficulty to make any just Comparison between them , and therupon to determin which hath absolutely the most good in it . F. What , art thou so unresolved in thy Judgment concerning the valu of these things that thou bearest an equal Indifferency towards them al , and hast no Inclination or Desire after any of them ? S. To proceed with that Precaution which your Lesson requires , it certainly behoovs me to govern my Desires by Judgment , and therfore to restrain al desire of those things until I be convinced of their different valu . F. Wel , but for al this , I am of Opinion there is somthing else , which thou doft already so far understand to be for thy good that thou canst not chuse but desire it earnestly : And I had rather hear thee remark it thy self than that I should name it . S. Let me see . Thus far we ar com . There ar many things which present themselvs unto my Choice under the appearance of Good ; som of which ar indeed such as they seem to be ; others notwithstanding al their specious Appearance ar real Evils ; but how to discern and distinguish between the one and the other I am yet ignorant . You ask me now what it is that I most desire . Absolutely it is nothing else but such a Knowledg of al things relating to my own Good as may inable me to chuse and prosecute that which is really most conducive unto it . F. I perceiv then that Knowledg is the primary Object of thy Desire . And I am not a little pleased that thou makest it so : Because indeed it ought to be the first Spring of al our Motions . But that is yet too general . Tel me therfore what particular Study of Knowledg thou art chiefly addicted unto . Is it the Knowledg of God , of his Essence , of his Attributes , of his Laws ? Is it the Knowledg of Nature , of the Universe , of Mankind , of thy Self ? Is it the Knowledg of any particular Arts and Contrivances that ar effected by Men ? Or is it any other thing that humane Understanding is or may be conversant about ? S. I must answer again unto these Particulars as the former , that I am rather confounded with the Consideration therof than any ways able to determin which of them is indeed most worthy to be elected . But however this general Circumstance , which I stick close unto , viz. That my Knowledg may be such as to enable me to chuse and pursu the proper means of my own Happiness , wil I hope by degrees conduct me unto som further Discovery . F. Thou ghessest right . It wil infallibly do it . Let that therfore be the Rule of al thy Researches . And now , applying that Rule to those particular heads of Knowledg that I propounded , God , Nature , Man , &c. tel me which of them seems to thee the most important Object of thy first Study . S. My aim being to seek my own Happiness , I conceiv easily that it is not obtainable , first , without som competent Knowledg of my self who am the Subject of it ; next , without som Knowledg of that Happiness which is the Object of my Desire ; and lastly , without the Knowledg of the Means that lead unto it . And therfore I conclude it may be proper enough for me to begin my Study with an Enquiry into my own Nature . That , I suppose , wil also shew me what sort of Happiness I am capable of : And I esteem that it wil then be seasonable to look after it . F. Very wel . I like thy Method . It is orderly . And the prosecution of it wil probably bring into consideration whatever other Topic may be material to our Subject . Now , that we may proceed therin , I would have thee reflect seriously upon what thou judgest most observable in thy self , and then tel me what manner of thing thou takest thy self to be . S. I can not but observ that where ever I am I fil som place , even as al other material things that surround me : And therfore what ever I am , I think my self to be framed of the same matter as they ar . F. So far right . But dost thou not further perceiv som Facultys in thy self which ar peculiar to Mankinde , and which none of those other material things that surround us ar endued with ? S. Yes . I have Sense , which is not found in Stocks and Stones . And I have further this Faculty of thinking , reflecting , or reasoning , wherin you now exercise me , which I take to denote som Excellency in Mankinde vastly different from any thing even in Animals , and that not onely in Degree but Essence . F. These two Observations of thine lmply this Definition of our selvs ; That we ar thinking Substances . But it remains stil to be enquired , Whether that forementioned material part of us which thou hast observed to fil som place ( or , as others express it , to be extended ) I say , Whether that be not the very same thing with that which thinks , and that so this thinking and reasoning be nothing else but an effect produced by the different Modification and Motion of that Matter wherof we ar composed ; Or , on the contrary , Whether our thinking Faculty proceed from any other different and really distinct Principle . This Consideration is important . Weigh it carefully . S. I hope I have not been too rash in hinting already that I ghest that Faculty to denote som Excellency in us essentially different from any thing in Animals , whose Composition . I suppose to be one of the perfectest Productions of modifyed Matter . F. I do not say thou hast been too shra in that Assertion . But however , without determining any thing about Animals , the knowledge of whose Nature is of little Consequence to us , I desire to hear thee explain more particularly upon what ground thou fancyest any Principle in thy self to be essentially different from Matter . S. If I finde any Operation whatsoever in my self abov the Power of matter , I must needs conclude that it proceeds from som Principle of a different Nature . F. Canst thou giv me any Instances of such like Operations ? S. When I reflect upon the nature of Matter , its extension , its divisibility , its aptitude to receiv never so various Modifications and Motions , yet , into what ever Form or Motion I conceiv it put , I can not for my life finde any such thing to result from thence as that bare Sensation which I am endowed withal . Much less therfore is it to be reputed the Principle of my nobler Facultys . F. What ar those nobler Facultys which thou thinkest meer Matter least capable to produce ? S. They are chiefly Memory and Ratiocination . F. Why dost thou affirm that Matter is not capable of Memory ? S. If we were composed onely of meer Matter , then al the Remembrance that we have of any thing would be effected by material Impresses or Characters placed in that part of our Body where that Faculty resides . F. I grant it . And why may we not believ that it is so ? S. The multitude of things that we remember , would , upon that Supposition , require such a multitude of different Characters , that it is impossible any such part of our Body wherin that Faculty can be placed should contain them ; much less could it retain them in that Order , and represent them in that manner to our Imagination as we finde we have them . F. It dos indeed seem absurd that so many various things as we have in our Minde should have there so many distinct material Existencys . And that wil appear yes the more absurd if we observ that amongst those Ideas which replenish our Minde , there ar som of them of things immaterial ; as Truth and Falsehood , Vertu and Vice , Honor and Dishonor , and the like . But lot us go on . Explain to me now why Ratiocination can not be performed by meer Matter . S. That needs no further explaining than onely to settle the meaning of the word . By Ratiocination , therfore , I understand that Act of the Minde , wherby , comparing together such Notions as either have been long or ar but newly implanted therin , we from thence draw Consequences , and raise other Notions , which we were formerly ignorant of . Now if Memory alone be beyond the Power of Matter , it is past al doubt that this further Act , which revises , and compares such things as ar already in the Memory , must needs be much more so . F. These Difficultys of explaining divers Operations that we finde in our selvs , by the Power of Matter , I allow to be invincible . But therfore , since we ar stil sure that we ar capable of those Operations , it remains that thou explain unto me by what other means they ar performed , and shew me that different Principle from which they proceed . S. Alas , you now pose me . I am not able to do it . Those very things , Thinking and Reasoning , ar themselvs the most essential Characters that I know of that Being which exercises them . I am onely sure that I have them in my self , but how they ar performed I am utterly ignorant . F. If it be so indeed that thou canst go no further , yet consider now at least what all this disquisition we have hitherto made into Humane . Nature amounts unto , and what consequences arise from thence for thy use . S. My knowledg hitherto amounts to this , That we have in us two distinct Principles ; the one wherof is material , whose eminent property is Extension ; the other immaterial , whose eminent property is Thought . F. Those two principles ar termed Matter and Spirit , or in ordinary speech , Body and Soul Let us make use therfore of those received expressions . And now do thou go on to tel me what consequences thou perceivest to arise from this distinction . S. The most important consequence therof is this , That our Bodys and Souls , being of different natures , ar disposed for different injoyments and sufferings . The Body is not capable of those pleasures which ar peculiar to the Soul. Nor is the Soul , by any evident necessity , to be esteemed subject unto that change and dissolution which attends the Body . F. The necessity of the Souls dissolution with the Body is indeed not evident from any thing thou hast observed upon their natures . But neither is this distinction of their natures so ful a proof , as might be wisht for , of so comfortable an expectation as that of the Souls duration hereafter . As we proceed further we shal infallibly meet with other arguments that wil yet better confirm those hopes . And other consequences also , of less importance , wil fal occasionally in our way , as we com to treat of other matters with which they ar connected . In the mean while , it is time now that we look back unto the method which thou first proposed'st for thy inquirys , and strive to discover what sort of Happiness that is which this nature of ours , such as we have described it , is capable of . S. I conceiv the ground and Substance of al bodily Happiness to consist in Health . The gratification of our several Appetites may indeed increase the degrees of it , but Health is the most essential ingredient , without which our Bodys wil be always miserable . And as for the Happiness of the Soul , I think it may be esteemed compleat whensoever we injoy intire Satisfaction and contentment of minde . F. Since thou distinguishest our Happiness into these two kindes , it is necessary to fix the just estimate of each of them ; that we may theruption direct our chief pursuit after what shal appear most important . S. I have no difficulty to determin the Happiness of the Minde , such as I have described it , to exceed that of the Body : not onely becaus the Soul is the nobler Being , ( 't is that which rules the body ) but more especially becaus my Idea of that Happiness is the more compleat . For where the Minde is intirely satisfied there is nothing wanting . Nevertheless , I would not despise the other . For I confess the business seems to me yet surer when both ar joyned . But that consideration afflicts me : Becaus I observ daily , that , notwithstanding al imaginable precautions , the Bodys of al men ar frequently afflicted with painful diseases , constantly obnoxious to accidental hurts , and inevitably subject to final decay ; which things make that sort of Happiness imperfect , or the attainment of it impossible . I look therfore chiefly towards the other : but , alas , I look yet in vain . My Soul seems capable of it : but it knows not where to finde it . I beg of you therfore to direct me speedily unto that object of my search : for I now despise al other study in comparison of it . F. This is what I have already hinted to thee , That the regular pursuit of thy Happiness would lead thee into the consideration of other topics than those thou hast hitherto mentioned . Consider , therfore , the nature of al things in this visible World. Consider the Improvements that ar made upon nature , for our conveniency , by the art and contrivance of ingenious men . Ar any of these things , or al of them together , capable to confer that sort of Happiness which thou judgest to be peculiar unto thy Soul ? S. No , they ar not . For , being al of them corporeal substances , they can have no operation but upon my Body : or , at least , they cannot affect my Soul but by the means of those bodily Organs unto which it is now united . Since therfore we have already concluded the Perfection of Bodily Happiness to be unattainable , it is in vain for me to expect that of my Soul by those means . F. Where then wilst thou look for it ? S. I know not wel . But since it is not to be found in any corporeal existence , nor is my Soul singly able to work her own happiness out of her self , I must either finde it in som thing more perfect than my Soul , or despair of ever finding it at al. F. What Idea hast thou of any thing more perfect than thy Soul ? S. I have yet no clear Idea of any such thing . But this I am sure of , that What soever made my Soul is perfecter than it . The Principle , what ever it be , from which it sprung , must contain in it self more eminent perfections than those that I perceiv to be in me . F. Thou seest how Mankinde is born into this World , one Generation succeeding another ; and that we ar born at once of such a double nature as thou hast observed , both Body and Soul. Dost thou therfore intend that answer as a mark of respect unto me , thy Father , as the Author or caus of thy subsistance ? S. I am deeply sensible of the respect I ow you . But I confess that I now look further . 'T is not onely the Principle of my own Being , but that of Mankinde , which I seek for . The propagation therof from Father to Son wil not serv my turn . For tho I revolv in my thoughts never so many thousand Ages backwards ; nay tho I should go so far as to finde one single Man , the first of al men , from whom the Species has been derived ; yet I have stil the same question to ask concerning him as concerning me . He made not himself . Who , or what , was it therfore that gave him his Being , and his capacity to beget others like himself ? Whatever that was , it must necessarily contain in it great Perfections . And it can be no indifferent thing for us to know , or to be ignorant of it . For , as in the course of Generations there is a strict relation between Father and Son , the latter depending upon the former , and being naturally obliged to certain dutys towards him ; so , much more ought we to conclude , that the general Author of Mankinde dos neither abandon his Ofspring , nor leav it free from T ys of Duty . And if I could once be so happy as to discover Him , and pay those dutys which I ow him , I doubt not but I should therin finde that further Perfection of happiness which I search after . F. I perceiv this thought has warmed thee . But let us not overshoot our mark . Thou inquirest after the original Caus of the first Man. Is that so difficult to conceiv ? Consider the various Productions of nature . This Earth wheron we liv , our general Mother , being invigorated with the lively heat of our universal Parent , the Sun , produces yearly innumerable objects of equal astonishment with this thou stick'st at . Neither ar her productions confined to so exact a regularity that we may not imagin her capable to have som times brought forth other manner of Beings than what she now ordinarily dos . The od irregularitys that we yet meet withal ever and anon ar an undeniable proof of it . And why may not therfore the first Production of Mankinde be attributed to the happy rancounter of som convenient Matter , which , cherished and actuated by a du proportion of nutritive Heat , sprung up into that form we see it ? If this do not satisfy , we shal be to seek for the first Caus of al other Animals as wel as of our selvs , and so involved in endless disquisitions . S. No , no , I now perceiv that our disquisitions upon this head wil not be endless . We draw near to a resolution of them . Tho I should grant the possibility of man's production in that manner which you have endeavored so plausibly to describe , that dos not at al extricate me from my first difficulty ; but rather intangles me more in it , and obliges me to look further . Let it be so , that both Men and Beasts have been originally produced by the Earth and Sun. Yet , Who is it that made that Earth and Sun , and also those other innumerable numbers of gloroius bodys that environ us at greater distance ? They have al had their First Caus as wel as we . And the close relation they have unto one another , with their dependance upon one another , dos evidently demonstrate that the first caus of them al is one and the same . There is one , onely , original and universal Caus of al things . And that being so , I must rais my Idea of its perfections yet so much higher than I first conceived them , as the universal frame of al things is a compleater production than that of me in particular . This consideration makes me conclude those Perfections to be no less than infinite . F. Thou hast rightly concluded . That Being which formed al other Beings must of necessity be absolutely perfect . And that is it which we cal GOD. The evidence of this conclusion depends upon such undeniable Principles that it cannot be doubted of . In the order of things that produce one another som one must necessarily be first . Whatsoever that First be , it must contain supereminently in it self al those Perfections that ar scattered amongst the rest . And the uniting of those scattered Perfections makes the Idea of their Author absolutely compleat . I have repeated these heads that they may be firmly rooted in thy Memory , and that so the Foundation of this important conclusion may never be shaken . But we must not rest here . This Idea of God is a Fountain of light . Let us follow the streams that it sends forth , and see whither they wil carry us . Tel me therfore more particularly what thou conceivest to be comprehended in this notion of A Being absolutely perfect . S. So great a perfection as that is surpasses my weak capacity . And indeed I cannot imagin it possible for any Man , being finite , to comprehend the extent of those Perfections which we have concluded to be infinite . F. Tho we cannot comprehend al , yet we may som. Attend therfore closely to the sense of that definition , and thou wilst not finde it difficult to descend into som Particulars . S. Thus far indeed I think I see clearly ; That a Being absolutely perfect neust have in himself whatever is necessary not onely to his own Being and Happiness but likewise to the Being and Happiness of his Creatures . F. That is one step . Minde now the consequences of that answer , and thou wilst advance further . But do it by degrees . In the first place , examin what thou findest to result from the first part of thy answer , which relates simply to the Being and Happiness of God himself . S. If he have in himself whatsoever is necessary to his Own Being , ( without which he can in no wise be esteemed perfect ) and if he have not received any thing from without himself , ( which has been already demonstrated , in shewing that he is the First Caus of all things ) it then follows that his Being or Existence is necessary ; that it always has been , and that it always wil be ; which is to say that it is Eternal . Again : If He have in himself whatsoever is necessary to his own Happiness , ( without which also he must fal far short of perfection ) it follows not onely that his nature is uncapable of a final dissolution , but even of any suffering or change ; which , being Affectations incident to al Matter , I make use of the term you have allowed me to signify its contrary , and cal him Spirit . Then , joyning together these two conclusions , I say that He is an Eternal Spirit . F. What ar the consequences of the second branch of thy answer , viz. That He has in himself whatsoever is necessary to the Being and Happiness of his Creatures ? Orra ther , first , what is the Reason upon which thou groundest that proposition ? For it appears not so evident as the other . S. The first part of that proposition is evident enough from the very existence of the Creatures . For since they ar , and ar from him , it is clear that he has in himself whatsoever was or is necessary either to produce or to conserv them . And to prove the second , I need onely observ wherin the general Happiness of the Creatures consists ; which I conceiv to be in their attainment of that End for which their Author designed them . For it cannot be doubted but He , who had in himself the power to producethem , can much more easily by the same power conduct them to that end for which he produced them . So that I finde in him the Original spring both of the Being and Happiness of althings . F. Proceed then to draw the inferences of that proposition , as it relates to the Creatures . S. His giving Being and Happiness unto the Creatures seems to me to imply principally his Soveraign Perfection of Goodness , of Wisdom , and of Power . His Goodness is apparent in the design of al his works , his Wisdom in the contrivance of them , and his Power in the execution . The one prompts , the other directs ; and the third accomplishes . These I think ar the main Branches into which that consideration may be divided : and as we can perceiv the connexity of others with these , we may safely refer them to the same original stock of absolute perfection ; which is God. F. Wilst thou go on to particularize any others that thou findest to have their Rise from these ? S. That pursuit would be long . And I know not whether at this time it be very needful . For other Inferences wil of themselves occur in particular occasions . And in the mean while I perceiv that we have in these three a solid Foundation of that Happiness which I am seeking after . For seeing my notion of God's Wisdom assures me that he knows what is best , and his Goodness and Power that he is both willing and able to do it , I cannot doubt but it is already don . S. What , dost thou mean that by this discovery thou art now actually stated in that Happiness which thou wast a while ago inquiring after ? For that is best for thee . And thou seemest to infer that whatsoever is best is already don . S. No. Tho I am assured that whatsoever is best for the Universe is don , yet my comprehension of that general good is too short to determin me in the particular application of it . On the contrary , rather , since I finde my self to be yet short of that Happiness which my nature is capacitated for , I conclude that it is in order to som more general good that I am so . And , in effect , tho I cannot comprehend the depth of al God's workings , yet I easily see a possibility that it may be for the advantage of the whole that som sort of Creatures pass unto their Perfection by degrees . And probably I my self may be of that sort . This state wherin I now am may be a Passage . Which being so , it is sufficient for me in particular that I am put into the Way , and have a Capacity given me to work out in time that further Degree of Happiness which I yet want . And that I am really in such a Condition is clearly deducible from the forementioned triple Idea of God's Perfections . For , since I am capacited for a further Degree of Happiness than what I now injoy , and since I am naturally bent upon the pursuit of that Happiness , it is unconceivable that infinite Goodness , Wisdom , and Power , should have given me that Capacity and that bent of Nature to be always frustrated . I say therfore that my attainment of it in the end , provided I swerv not from the way , is as certain as if already effected . F. Since thou wilft not now pursu this search into the particular Perfections of the Deity any further , consider with thy self once again how far we ar yet com ; and see , according to thy own proposed method , which way thou ought'st next to bend thy thoughts . S. I can do it easily . For I take care not to let slip that Clew which you directed me in the begining to hold fast . I seek my own Happiness . In order to that , I have considered what I am ; what is the chief Happiness that I am capable of ; and where that Happiness is to be found . I have determined that the noblest part of my Nature is Spiritual ; that my chief Happiness must therfore also be Spiritual ; and that it can onely be found in God. I have proceeded to take som view of those Perfections which the Idea of God presents unto me . And there we stick . Methinks therfore it lys now naturally before me to look after the Way or means that lead unto this Happiness which I have proposed for the ultimate object of my search . F. 'T is wel observed . Continu therfore to reflect attentively upon what thou hast hitherto discovered ; and try stil , in thy own thoughts , whether the consideration therof wil direct thee unto those means or no. S. I have indeed perceived som glimmering therof al along as we have proceeded , but now methinks I begin to discover a clearer light . You were pleased to turn me aside as I was once hinting at the consideration of our lying under som t ys of Duty towards the Author of our Being : and I acknowledg that you did it with reason . For , as I had not then cleared up to my own minde the Idea of that Author , it would have been impossible for me , in those circumstances , to have framed any right apprehension of my duty towards him . But now that I have attained to som competent knowledg both of him and my self , I doubt not but from the comparison of those Ideas I shall finde som Rule of duty to result . And I doubt yet less that my following that Rule is the direct and only means of bringing me to my desired Happiness . F. Thou sayst thou doubtest not of these things . But , once again , why so fast ? Why may it not yet be doubted whether He have given us any such Rule or no ? What importance is it to him what course we take ? We see that al Men , who follow never so various ways of living , arrive indifferently , and without distinction , at their last end , which is the Grave . And what Happiness then canst thou propose unto thy self to finde in one course rather than another ? S. I perceiv that I have been too hasty , in starting a double conclusion without explaining the premises from whence I draw it . My minde has run quicker than my tongue , and has caused my expressions to take that leap which your questions now bring me back again to walk over more leisurely . I must do it therefore Step by Step , and endeavor to tread sure as I go along . F. Do so . I wait thy Motion . S. I must prove then , in the first place , that the Author of our Being , which is God , has really obliged us unto som Duty ; in the next place I must inquire what that Duty is ; and in the last place , examin how my Happiness arises from it . My first Proposition is general . And methinks this general Consideration may serv to clear it . If God be the Author of al things , then Whatsoever we finde our selvs obliged unto by the Nature of things ; I mean either of God , of our Selvs , or of Others ; we ar obliged unto it by God himself , who framed and disposed things in that manner . F. Yes , if we ar under any such obligation , I wil not deny but that obligation is laid upon us by God. But how dos it appear that we ar under any such obligation at al ? S. If I mistake not , we have already sufficiently establisht that , in the begining of our inquirys . The desire that every man has to procure his own Happiness is general , and whatsoever is general is natural . The ways indeed in which men seek it ar different , and therefore som of them must necessarily be preternatural . But the general bent after , and desire of Happiness , is the same in al men , and therefore the pursuit of it is an Obligation laid upon us by Nature her self ; that is to say , a Duty injoined us by God. F. Grant that the search of Happiness in general be a natural inclination and by consequence our duty ; yet , since al men ar subject to er in the particular ways of pursuing it ; what can it avail us to know in general that we ar under such an obligation , while we have no rule to direct us in the particular observance of it ? S. You are pleased in that Question to make a Supposition which I must not grant . The Errors of som Men do not prove that we have no Rule given us to walk by ; but onely that , if there be any such Rule , those Men do not observ it . And I think we have already agreed upon a Principle from which it wil necessarily follow that we have som such Rule given unto us , whether they observ it or no. If it be inconsistant with our Idea of God that he should have given us this bent of Nature after Happiness , and at the same time have subjected us to a perpetual Frustration ( which I prove to be inconsistant , in that such a Frustration is real Misery , and that it is directly repugnant to his Goodness to have framed Creatures on design to make them miserable ) I say then , it is absolutely necessary that he should have given us som Rule whereby to direct us in the particular Pursuit of that Happiness , which he has obliged us to seek after : because otherwise we should be for ever frustrated of it . Which is absurd . F. Canst thou show me a Rule which is capable to guide us exactly in this Pursuit , and which is general to al Mankinde ? For such it must be , or none . S. I think I can . And if I had not ghest at it beforehand , this last Character which you require in it is too evident a Distinction to leav any Doubt therupon . In a Word . The Rule of al our Actions is , or ought to be , Right Reason . This Faculty of Reasoning judges of Truth and Error , of Good and Evil ; weighs one thing with another , and chuses the best . The Progress you have already helped me to make therin assures me of a greater Perfection hereafter than what I have yet attained unto . I now indeed grope after an unknown way , and advance not without som Doubts and Fears ; But I am perswaded that a continued sincere , and strict Application to this Exercise wil produce a steady firmness of Judgment , capable to direct my Practice . And , abov al , I say that your last forementioned Character takes away al Doubt upon this matter . For if God have given any such Rule unto Mankinde ( as it hath been already proved that he must of necessity have given som ) it can be no other than this Rule of Reason : Becaus none other , than this , is or can be General : And this being so , must therfore be esteemed Natural ; that is to say from God ; and by consequence also Sufficient . F. I'wil not just dispute against these general Arguments , which thou hast made use of to prove that God has obligedus unto som sort of Duty , and given us the means of knowing it . But however , I shal esteem the thing yet better proved , as wel as illustrated , when I shal see thee go through thy next proposed Enquiry with any Accuracy , and shew me those particular Dutys that we ar obliged unto . S. To do that , I must refer our Dutys unto certain principal Heads , which are very obvious , and from which al particular Branches take their Rise . They ar these . To God , to our Neighbors , and to our Selvs . And I chuse to begin with the last of them . Let us reflect therefore upon our own Nature , which we have concluded to be composed of two Principles , Matter and Spirit , or Body and Soul. These two Principles in us contest frequently between themselvs , drawing several ways . The Body delights onely in the present gratification of its Senses , without knowing any Bounds therof , or foreseeing any Consequences . The Soul has not onely its own Delights of a more refined nature , but it also judges concerning those of the Body . It weighs a sensual Gratification with a spiritual Inconvenience , a present Good with a future Evil ; and it is able upon the Comparison of al Circumstances to chuse what is most conducive to the Happiness of the whole Man. Now from this simple Consideration of our own Nature , I affirm that there results this plain Duty , incumbent upon us , viz. That we ought to keep our Bodys in continual Subjection unto our Souls , as Servants unto their Masters . And the reason of that Duty wil appear yet more evident by the Mischiefs that follow a contrary Practice . For where this Subordination is not established , al corporeal Gratifications grow excessive : And the Excess of such Gratifications breeds enless Inconveniencys . Those of eating and drinking cloud and darken the Understanding , by the gross . Vapors which they send up into the Brain . Others enervate the Strength of the Body . The very Desire of any of them with earnestness excites Passions , breeds Disorder in the Minde , and unfits it for Deliberation . And the too frequent Indulgment therof possesses the whole Soul , and stifles al Thoughts of any nobler Injoyment . In a Word therefore , it is our indispensable Duty to use great Moderation in al bodily Satisfactions , and to preserv the absolute Dominion of the Soul over the Body unviolated . F. This is very wel . But it is nothing else than what thou sayd'st even now ; That we ought to govern al our Actions by Reason . S. I am very glad it is so . And I hope what I shal have occasion to say further in the remainder of my Researches wil continu to prove so likewise : I mean that Right Reason and Tru Interest wil be always found to be but one and the same thing . F. Proceed then , in thy own Method , to what thou thinkest fit to explain in the next place . S. My next Task is to inquire into those particular Dutys which we ar obliged unto towards our Neighbors . And that I may discern them clearly , I judg it convenient to take a View of my own Circumstances , and of the Relations wherein I stand towards others . I consider my self as born naked into the World , uncapable to provide or help my self even with the Necessarys , much less with the Conveniencys , of Life ; and therefore standing in absolute need of others Assistance . From that Estate , by the Assistance of others , I grow up gradually unto som measure of Strength , and become capable of many things . But with al that Capacity I am yet far short of being able to provide alone for my own Subsistance . For , in effect , that Provision implys no less than to cultivate the Earth , and prepare the Fruits of it for Food and Rayment ; to kil the Beasts , and prepare likewise their Flesh for Meat , and their Skins and Fleeces for cloathing ; to dig up Stones out of the Entrails of the Earth , to hew down Trees , and build Houses for Defence against the Injurys of Weather ; The least of which things requires so many Instruments wherwithal they ar to be don , so much Art and Labor in the doing , that few Men ar capable of executing any one of them without taking Advantage and making use of som thing don by others ; much less can any Man be ever capable of al. Nevertheless al these things ar so absolutely necessary for us , that it is not possible without them to preserv Life ; or tho it could be preserved , yet even Life it self in that Condition would not be desirable . This being so , I have continual need of my Neighbor's assistance in one thing or another : and my Neighbor has the same need of mine . To obtain his I must therefore giv him mine ; and to obtain mine he must giv me his . It is not to be had on either side at any other price . Thus the Necessity of mutual Succor t ys al Mánkinde together in one common bond . It makes it as necessary for each individual Person to endeavor the good of the whole as of himself in particular : because he cannot injoy the one but in contributing towards the other . There is the obligation of intrest which inforces the duty . And our duty resulting from hence is plainly this ; That we bear an universal Lov and Good-will towards al Men. Or more particularly , That we look upon our Neighbor's concernment as our own , and that so we be as ready to serv him in any occasion as we desire he should be to serv us ; Nay , that we look upon the general Conternment of Mankinde as far more important than our own , and that so we preser the public Good , and the establishment therof upon Principles of universal rectitude , before any sinister private Advantage . This I take to be a summary of that Law which Nature , or God , obliges us unto towards our Neighbors . And whoever carrys this in his minde wil need no great comment to teach him his Duty in particular occasions . This hearty Benevolence prohibits the doing any manner of Injury , and injoyns the doing al manner of Good. It lays also the foundation of Government , and it obliges us to Truth and Justice , and to al other vertues which ar necessary to the preservation of Societys . In fine , it secures the Happiness of each man in this World , as much as that Happiness can possibly be secured . And therfore I conclude again , that this Friendly Disposition towards al men is a reciprocal Dury , nay the Fountain of al such Duty , required of each man by God himself . F. I will not interrupt thee with any objections . Go on to thy next head . S. My next and last head is to examin what ar those particular Dutys which we ow unto God himself . I represent therfore unto my self that Idea of absolute Perfection which we have attributed to the Author of our being . And the very first fight of so daz'ling an Excellency strikes me down before him in humble Adoration . The further contemplation of it shews me my duty of submitting patiently unto al the dispensations of his Providence ; as being assured that whatever is ordered by such an Almighty Principle of infinit Wisdom , and Goodness , cannot chuse but be for the best . I see therin the ground of my praising him for what I have , and praying to him for what I want : because he is the distributer of al things . I am enamoured with the beauty of his Perfections , and therby drawn into an ardent desire of injoying those of them which ar communicable , and of imitating those of them which ar imitable , according to the degree of my capacity . That reflection fixes my thoughts praticularly upon his Wisdom and Goodness : the first of which remindes me to guide al my Actions by that measure of Wisdom , that principle of Reason , which he has given me : the other is a new incitement to al Acts of Kindness towards those that ar within my reach , and to an unlimited Benevolence towards al men . Al these things , and al the rest that I have deduced from former Heads , ar inforced upon me by the Authority of this supreme Law-giver . And this is the Perfection of al my Dutys , that I perform them in Obedience to his command , and with so exact a Sincerity , as may giv me confidence before him who beholds the inmost Secrets of my Heart . F. Methinks thou hast omitted , upon this last head , to shew how those particular dutys towards God com to have the force of a Law upon us . At least thou hast not don it , as in the former heads , by shewing their connexity with our Intrest . S. If I have not don it so expresly as I should have don , yet I think I have tacitly implyed it . Besides that al those Dutys I have hinted at , ar evident means of rendring me acceptable unto my Maker , and consequently of obtaining the fruits of his favor , which must needs include a high degree of Happiness ; I say , besides that , the last ingredient which I required in al our Dutys ( I mean that of Sincerity ) dos carry along with it its own Reward , viz , that Satisfaction of Minde which is not otherwise to be had , and which we have som while ago concluded to be the highest degree of Happiness that we can here attain unto . So that this Set of dutys , as wel as the rest , have the inforcement of Interest to makethem a Law. F. Well ; since thou hast now gon thro' thy proposed Classes of duty , I wil at this time take a little review of what thou hast said ; that we may see whether any difficulty yet remain , and what further is to be inquired after . Upon our Moderation in corporal injoyments , and the apt disposition of our bodily Organs , follows a clearness of Minde capable to direct us in the choice and prosecution of our greatest Good. Upon our Kindness towards others follows their kindness towards us , and the effects of that Mutual Kindness ar private conveniency , and public security . Upon our humble and sincere Adoration of an al-seeing God follows that inward Comfort and Satisfaction of minde which surpasses al other Worldly Felicity . And upon the contrary of al these practices follow the contrary inconveniencys . So that our Obligation unto these natural Dutys is confirmed by the natural Effects of their Observance or Neglect ; that is to say , by Rewards and Punishments . This is the substance of thy discourse upon those heads . Let us now examin if it be clear and uncontestable . I ask thee therfore ; Do these Consequences so necessarily follow their Premises , these Effects their Causes , that whoever practises those Dutys cannot fail to obtain that Happiness , and who neglects them to fal into those Inconveniencys that we have discoursed of ? S. I must acknowledg that those two first sorts of Happiness , which I have described as appertaining to the two first Classes of Duty , do not indeed so necessarily follow those Dutys but that they may somtimes fail . The Soul has not so absolute a Superiority over the Body as not to be somtimes disturbed thereby in her Functions , And the kindest natured Persons ar somtimes exposed both to Want and Injury . Nevertheless those Dutys ar the plain and ordinary means to avoyd these Inconveniencys . The first of them goes as far as the Frailty of our bodys can admit ; & the second would be Infallible if it were universally received . The Rule therfore must not be wholly rejected because of som few Exceptions ; especially when those exceptions arise ( as here ) from extraneous causes . But however that be , the condition of Integrity , which I mentioned under the last Classis of Duty , and required as a necessary circumstance in al the rest , dos necessarily and infallibly produce the Happiness which I ascribed to it . An Upright Conscience establishes the Minde in an unsbaken Peace , and fils it with joys unspeakable . That therfore supplys the deficiency of the rest , and is an inforcement sufficient to make the Law , which injoyns al the forementioned Dutys , indispensable . For tho it do not giv an absolute , compleat Happiness , Happiness without al allay , yet it gives the best that our Natures in this World ar capable of . F. This would indeed be wel , if it were really found to be so in practice as thou imaginest it in Idea . But I doubt it is otherwise . Nay I must tel thee plainly , that in the course of this World , the Despisers of those Rules do oft times seem to injoy that very Felicity which the Observers of them seek in vain . Those that indulge themselves in bodily Excesses , have nevertheless their spiritual Facultys both quick and strong . Those that have no Bowels of tenderness towards their Bretheren , advance themselvs in Riches , Honor and Power , by Fraud and Violence . And those that have no Sense of a Diety content themselvs in these wordly Successes ; and so injoy Tranquility of Minde , without looking any further . These things being so , thou wilst do wel to consider whether they do not in som measure invalidate thy reasonings , or interfere with thy conclusions . S. Yes , they seem indeed to do it . For if the Reward of Duty do not follow upon the Performance of Duty , but rather upon a Practice directly contrary unto it , then ar al the T ys of Duty broken , and Mankinde let loose to al manner of disorders . I say this seems to be the Consequence of that State of things which you have now represented . But I think I have the Solution of that difficulty ready at hand . And , first , from the Absurdity of that consequence I argu in general , that the thing is either not so as you have represented it , or else that that Consequence is not necessary . For , if there were no Restraint of an inward Law in the Hearts of Men , with regard to the general Good , then would al Means of obtaining a private Advantage be indifferently made use of as they might appear likely to giv Success ; and by that means Fraud and Violence , which reign now but in som few disorderly Persons , would then overspread the Earth , and expose al Mankind to eternal Confusion or utter Ruin : Which Consequence I say is so inconsistant with the infinite Wisdom and Goodness of God , that it is in no wise to be admitted . I proceed therfore to a more particular Examination of the Question : And , in the next place , I deny the Supposition , that those Men of Excess and Violence , those that have no regard either to God or Man , do ever attain to any competent Degree of tolerable Happiness . They may indeed accumulate Riches , and other worldly Enjoyments , but that is al they can do . Their Excesses will infallibly , by degrees , obscure and weaken their Intellects ; and the Consciousness of the Wrong they do unto others wil gnaw their Mindes , with Jealousys and Fears of the like Returns from thse they have injured : Which is more than sufficient to corrupt their Joys . If they have any Intervals of Tranquility , it proceeds onely from a stupid senselesness ; and not being built upon a tru Knowledg of their own Condition , nor supported by any Idea of the Deity , it can be of no durance . Thus al their pretended Happiness dwindles into a meer Nothing , and so leavs the Objection arising from it without any Force . But if it should stil be urged , that these worldly Injoyments ar so accommodated to our worldly Condition , that , in spite of al Reasoning , our very Sense wil force us to acknowledge that they ar necessary Ingredients to our Happiness here ; and if it be therupon argued , that the unequal Distribution of them takes away the Force of that Law which I have al along endeavored to establish : To this I wil answer , in the last place , by conceding the Supposition , and denying the Consequence . Grant that deceitful and violent Men obtain a greater Share of those things than do the Candid and Benign . What then ? I must not immediatly reject things already proved ; but rather first try whether this Supposition be really inconsistant therwithal or no. And in reflecting therupon , I think I see their Agreement so easy , and so happy , that , instead of loos'ning any Joint of my Fabric , it wil prove the last Pin to fasten al the Parts of it indissolubly . I review therfore my Idea of the Divine Perfections , and from the Conjunction of Wisdom and Goodness I finde another of equal Evidence ( not yet named ) to result ; and that is Justice . By his Justice I am assured that , if he have obliged us unto any sort of Duty by the expectation of Reward , and forbidden the contrary by fear of Punishment , he wil not , he can not , fail to confer that Reward upon al those that shal perform that Duty , and inflict that Punishment upon the Transgressors of it . Since therfore it happens that this Retribution of Rewards and Punishments in this World , however considerable in general , yet is not so perfectly exact in every particular , as to be voyd of al Difficulty ; I hereupon cal to minde the Hopes I saw of a future Being , when I considered the nature of my Soul as capable of it ; and now I see not onely that Possibility , but even an Absolute Necessity of the thing . For if God be perfectly Just , and if the Rewards and Punishments which his Justice ingages him to distribute or inflict , be not distributed or inflicted in this World , we must necessarily have som Subsistance hereafter , in which Estate he may distribute or inflict them ; and he then wil certainly and infallibly do it . This , I say , not onely answers your Objection , but it ads a new Force to al that I have hitherto endeavored to establish . F. I acknowledg it dos so . And therfore I wil now trouble thee with no more Objections , but expect the Prosecution of what thou hast further proposed unto thy self to inquire into . S. Truly I do not see what further I have to prosecute . I had indeed propounded to examin how my Happiness , that perfect Happiness which I thirst after , would result from the observance of those Dutys that I am bound unto . But you have already brought me to the Resolution of that Inquiry . Since the Almighty God is obliged by his Own Essential Propertys , upon Condition of that Observance , to confer that Happiness upon me in a future Life , I have but to walk steadily in the Way that he has prescribed ( I mean in that way which the Nature of Things , the Course of universal Good , obliges me to ) and I am assured that I shal not fail to obtain it . F. Ad onely one word further , and tel me what sort of Happiness that is which thou expectest to obtain in another Life , and I have don . S. It is impossible for me to describe that future Happiness in such a manner as those things that ar the Objects of my Senses , or matter of present Injoyment . But it suffices me to know that it wil be suited to my Soul ; that therfore it wil advance the Facultys of my Soul to their highest Degree of Perfection , which is to say , into a Conformity unto the Divine Nature , from whence they sprung : And that its Duration wil be Eternal . This is an Abyss in which my Thoughts ar drowned : No wonder therfore if Expressions fail me . F. I expect no more from thee . Thou hast followed thy natural Light so far as it shines with any Clearness . What further remains to be known , that may be useful in the pursuit of Hapipness , has been communicated to Mankind by Divine Revelation , and is therefore a Subject of Instruction , rather than Reflection : It is rather to be listned unto , than studyed for . I wil therfore som other time endeavor to explain unto thee my Conception of those things . But in the mean while I advise thee to revolv oft in thy own Minde the Force of al these Considerations that we have now gon thorow . They wil ingage thee to an exact Performance of thy Duty in al Occasions . And the Performance of that Duty wil not onely carry along with it the Reward of a temporal Felicity , but secure an eternal one . S. Dear Sir , I beg of You not to defer the Instruction You promise me , until another Time. Since there remains further Matter to be inquired into , I can have no Rest til I have discust it . My Minde is now so warmed with these Things , that there can be no Time fitter for me than the present , to continue the Meditation of them . And besides also , We ar already so far advanced upon our Way , that I cannot think our remaining Journey wil be very long . I earnestly intreat you therfore to continue your Instructions , without Interruption , to the End. And seeing I am , henceforwards , to learn more directly by your Lessons , than heretofore , while you were pleased to lead me in the Exercise of my own Reflexions ; I desire you now to suffer me to propose such Inquirys as I finde my self least capable to comprehend ; that so your Lessons , being properly suited to my Wants , may the more easily supply them , and remove al Doubts or Difficultys that shal arise . F. Seeing thou art not wearyed with this Conversation , I am not onely willing , but shal take Pleasure to continu it . I approve also of the Method thou hintest at , of thy proposing , and my resolving , what Questions or Difficultys thou mayst finde needful . The Pursuit therof , with such Attention of Minde as thou hast hitherto exercised , wil stil lead us , in a natural Order , unto the End of our Way . Do thou therfore , at this time , act the Part of the Catechizer ; I am content to be the Respondent . S. That Condescention is suitable to your accustomed Goodness : And I shal use utmost Care , in the Acceptance therof , not to transgress the Bounds of my Duty . The first Difficulty then , that I desire to propound , arises from your last Words . Since you acknowledg that those Discoverys which ar made by the Light of Nature , ar capable to conduct a Man to eternal Felicity , I do not readily perceiv what furtber Need there was of any other Discovery by Divine Revelation , nor what need there is now ( I say , uppon that Supposition ) for me to look into it . F. The need of som further Help than what the meer Light of Nature affords us , is urgent upon Two Accounts . The one , to open our Understandings , the other , to incline our Wils . These Discoverys that we have therby made , ar the Effect of deep Meditation , which the Vulgar sort of People ar not capable of . They therfore have need to be instructed therin by som Person of such Credit as may deserv to be trusted upon his Word . And as for those who discera these Things in som measure , by the Strength of Reason , even they , too frequently , do either slip or break the fine-spun Thread of their own Consequences , and stand in need of a stronger Force to subject them unto their Duty . S. I now perceiv that Necessity ; and therfore intreat you , in the next Place , to shew me how it has been supplayed . F. This has been admirably don by the coming of Jesus Christ into the World : By his Doctrin , his Life , his Miracles , his Death and Resurrection . 'T is , in a Word , the Christian Religion which givs us new Degrees both of Light and Strength , surpassing those of common Nature . S. You wil oblige me in explaining these Things more particularly . F. Remember then that thou hast already demonstrated , That to obtain the perfect Happiness me aspire unto , there ar no other Means afforded us than the hearty and sincere Compliance with those Dutys that ar required from us . I say , there ar no other Means that we our selvs can make use of , or at least , that can be effectual without this . For whatever other Motives may have influenced the secret Counsels of the Almighty , to incline him to bestow that Happiness upon any Number of Men , they ar abov our Comprehension , and ought therfore to be discoursed of with great Reservedness , or rather admired in humble Silence . We ar taught that a Secret Things belong unto the Lord our God : But those things which ar revealea belong unto us , and our Children , for ever ; that we may do al the Words of his Law. That being so , I wil undertake no further than to consider how the coming of Jesus-Christ into the World is helpful to us in the performance of those Dutys which we have determined to be the onely Way which leads unto Happiness . S. I desire also nothing further . For I comprehend already that the Uniting , in this manner , revealed , and natural Religion ( if in effect they ar capable of such a Union ) wil render the whole Business of Religion so uniform , that I shal the more easily digest it in my Minde , and have need to make the fewer Objections . Wherefore I beseech you to continue your own Design . F. In the first Place , I say , That the Doctrin of Jesus-Christ affords us one very great Help towards the Performance of our Duty , in that it drives at the greatest Purity , and is delivered with the greatest Perspicnity imaginable . None that read his Sermon upon the Mount , or the other Instructions that ar interspersed throughout his whole History , and the other Writings of his Disciples , but may clearly understand what is required from them . b Spiritual Adoration . c Purity and Integrity of Heart . d Unblameableness of Life and Conversation . e A Conscience void of Offence both towards God and towards Men. These Principles ar frequently inculcated throughout the whole New-Testament , and explained in numerous Instances of particular Dutys . But the Essence of al is said to be f Lov : which our Savior himself extending both to God & g Man , teaches us that therupon depend both the Law and the Prophets . Intensively , g towards Gods , our Low must be superlative ; extensively , towards h Man , it must be universal . In a word , the Sum of al his Instruction is reduced to these three Heads , of i living Soberly , Righteously , and Godlily , which ar the very same into which thou didst even now distribute our Duty . But nevertheless the Advantage Mankind receivs by our Savior's teaching that same Doctrin is very great : Because he has don it with a Clearness suited to the b meanest Capacity , and with an c Evidence irresistible . S. I acknowledge that Advantage to be really great : But as you have hinted also at som others , I humbly intreat you to continu to illustrate them . F. The next Advantage that I observed to accru unto Mankinde by Jesus-Christ arises from his Life . He has in that given us an Examble of Obedience to the Wil of God , both in c doing and in d suffering : An Example of e Humility , f Purity , and g Meekness of Spirit : An Example of h Lov and i Benevolence towards one another : A k Perfect Example in respect of every Duty that he requires from us : And an Example which we ought therfore to l follow . This is an Advantage that was not afforded either to Jews or Heathens . And it is no smal one . For it both removes al Doubts that might have risen about the Interpretation of his Commands , by shewing us their Meaning in their Performance ; And it strengthens us against al Difficultys that might have appeared therin , by shewing us that Performance accomplished by one who was in al b things made like unto us , and subject unto the same Infirmitys as our selvs , yet c without Sin. S. I acquiesce in this also ; And shal listen with Pleasure to the rest of your Observations . F. A Third Advantage arising unto Mankinde by Iesus-Christ , is from the Consideration of those Miracles that were wrought by him . That Testimony was necessary to make his Doctrin more easily received . For d without Signes and Wonders Men would not assent to it . But when they saw the Miracles which he did , they e believed in him , and concluded that he was a Teacher f sent from God , becaus ( said f they ) no Man could do such things except God were with him . Thus God g approved him unto the World by Miracles , and Wonders , and Signes , which he wrought amongst them : And that gave him Credit and h Authority abov other Doctors , and added an extraordinary i Power unto his Words . S. This indeed is of great Weight ; And that not onely in it self , but it ads also a new Force unto your two foregoing Remarks . For when Iesus-Christ had both taught and shewn Men what they were to do , they might stil have demanded ( as indeed som of them did ) by what k Authority he required those Things at their Hands . But when , by the visible Effects of his Divine Power , he had demonstrated unquestionably his Divine Commission , it was hard then to refuse Subjection unto him . F. Thou observest wel . But the greatest Force of al the Evangelical Dispensation remains yet behinde . It lys in that clear Evidence that he has given us of a future Life , in which wear to expect either Rewards or Punishments answerable to our Conduct in this . That was also requisite to make his Law stil more obligatory . And the great Advantage we have by him , abov al the Discoverys of natural Light , is that the one gave but faint Glimmerings of that Truth ; but the other has cleared it up like Noon-day , beyond al possibility of doubting . He taught it plainly , declaring that his b Kingdom was not of this World ; Exhorting us to lay up our b Treasure in Heaven , where it would be secure and incorruptible ; Shewing us that the means of getting an c ) Entrance there was by the Practice of those Vertues that he had required ; and that those who did d ) Good should at the last Day com forth unto the Resurrection of Life , but those who did Evil , unto the Resurrection of Damnation . This , I say , was his Doctrine . And the Belief of this being of the greatest Importance , He was not content to confirm it onely by that general Credit which his other Miracles acquired him ; but he also e foretold both his own Death and Resurrection , and after having suffered the one , he f accomplished the other ; that so he might , by a peculiar Miracle , adapted to the very Case , prove the Truth of this Doctrin even by ocular Demonstration . Thus it is , that by him Life b and Immortality ar brought to light . Not onely his own , but Ours . For that is the c ) Consequence the Apostles always firmly maintained . And the Application they made of that Consequence to Practice was , that those who admitted it should liv answerably to the Hopes it gave them ; that is to say , d Soberly , Righteously , and Godlily , in al e Holy Conversation , f Blameless and without Spot , g cleansed from al Filthiness of Flesh and Spirit , perfecting Holiness in the fear of God , and h purifying themselves even as God is Pure ; to the end that by such i strict Continuance in wel-doing they might obtain Eternal Life . S. You have great Reason to represent this as the utmost Force of the Gospel . It is indeed the same in kinde with that wherewithal I concluded my Disquisitions , but infinitely stronger , and more proper to incline Men's Wils , and binde them to the exact Performance of their Duty . And now I am abundantly satisfied that those several Advantages , which as you say occur unto us by Jesus Christ , do perfectly supply those Defects and Imperfections under which our natural Condition labored . But that being so , I perceiv the great Importance of another Inquiry , which might indeed more naturally have preceded these Explications of yours , but is not yet unseasonable . It is this . Seing the Gospel of Jesus-Christ is so proper and efficacious a Means to direct and help us in those Ways which lead to Eternal Happiness , I would gladly know by what kinde of Proof we may be fully , assured of its Truth : I mean , that such Things were really said and don as ar therin recorded . For there lys the Stress of the whole Matter . And it behoovs us to see that the Foundations be very sure , upon which we build so important a Structure as this is . F. Thou judgest rightly of the great Importance of the Inquiry thou now makest . For if the History of Jesus-Christ be not tru , then ar al Consequences drawn from thence vain and frivolous . But if it be tru that he said and did what the Evangelists record of him , then are al my foregoing Conclusions strong . Now the Proof hereof appears to me most evident in the historical Series of what followed his Appearance . It is matter of fact that we inquire after : viz. That he liv'd , and taught , as is recorded of him ; and that he confirmed his Teaching during his Life by Miracles ; and much more after his Death , by his Resurrection . This is attested by the Apostles , Disciples , and primitive Christians : in whom therefore we ar to examin two things : First , Their Capacity to judg of what they saw and heard , ( I mean onely that they did really see and hear it : ) and then their Fidelity in reporting it . Now the Capacity necessary to discern such apparent matters of fact as ar the foundation of Christianity , is 〈◊〉 final , that every Man of common sense is sufficiently endowed with it : and therfore it cannot be doubted of in those Witnesses . Their Fidelity has several Confirmations : as , The exemplary Purity and unblamableness of their b Carriage in al other respects : their c Disinteressedness even in this respect , in that they sought no worldly Advantage by their Testimony : nay more , their Suffering almanner of d Persecution , and even e Death it self , for confirmation of its Truth : and finally the concurrent Testimony from Heaven which accompanied their Ministry , by inabling Them ( even as Christ himself ) to work Signes f and Wonders and divers Miracles . Let this be applyed to those who were themselves Ey-W●●nesses of our Savior's per●●●mances , those many Tho 〈…〉 who saw and believed in him . Then let us look into the Fruit of their Ministry , the historical Series of things as I even now called it . After his Death these Witnesses spred themselvs into several b Regions andCountrys , & c Milions were convinced of the Truth of their report , by the irresistible Evidence which they gave of it . These Milions again produced others , being al accompanied with a divine d Blessing , and very many during the first Ages ) with a e divine Power , so long til Christianity over spred , in a manner , the face of the whole Earth . This is plain Matter of Fact. The Records these things , whether in the Gospel it-self , or in the f Historys of the next succeeding Ages , do al agree in the same account therof . And fince that time , those Records have , through the succession of several Ages , been conveyed unto us , with the same , or greater , certitude than any other History of such Antiquity can boast of . I say , not onely with the same , but greater Certitude . For the Memorials of other Historys ar now no where to be found but in Books or Monuments . Not onely Emperors ar dead , but their Empires also ar buryed in a confused Chaos of vicissitudes : so that there remains no living Witness , no real Effect now operating upon the mindes of men , that can be an Argument they ever subsisted . But with the History of Jesus Christ it is otherwise . For the World is yet ful of living Christians . And therefore it cannot be doubted that Jesus Christ had once an existence amongst men . Unless som other Reason could be assigned for the spreading of his Name and Religion throughout the Earth , and the propagating of it from generation to generation , than what I have now touched at , it must be allowed that these two Propositions , viz. That there ar now Christians in the World , and that their first Author was Jesus Christ , ar chained together by the same necessity as Effect and Cause . But none have yet dared to undertake so manifest an Absurdity . Even the boldest Atheists , who have attempted to giv som account of the Existence of the Universe without the concourse of a Deity , have not presumed to giv the least explanation how it could be possible there should be now any such People as Christians in the World if there had not once been such a Person as Jesus Christ. Therfore it is even as absurd to doubt that he once was ( together with the forementioned Consequences of his being ) as to doubt that we our selves now ar . This is but a light Touch at som of those numerous Arguments which the subject affords . But the Importance of it deservs thy strictest Application in examining them al. Wherfore I recommend those Authors who have expresly treated this matter to thy most serious Study . In them thou wilst finde al these Allegations that I hint at , and much more to the same purpose , both proved and illustrated . Many there ar who have labored in that province : But it shal suffice me now to address thee unto those that I am my self best acquainted withal . They ar , The incomparable Grotius , in his excellent Treatise of the Truth of the Christian Religion : Our Country-man Dr. Parker in his Demonstration of the divine Authority of the Law of Nature and of the Christian Religion : and the French Monsieur Abbadie , in his Treatise ( also ) of the Truth of the Christian Religion . These Authors have al handled this Subject , in their Different Methods , with so much Strength and Clearness , that I cannot forbear to affirm ( in Dr. Parker's words ) that they ar sufficient to giv Satisfaction , in that point , to any Reasonable , or almost to any Unreasonable Man. S. I am much obliged to you for giving me this present prospect of the Proofs of Christian Religion , and shal not fail to observ your Directions in the further study of those Authors that you recommend unto me . Nothing is so important as this ; and therfore nothing shal have so much of my care . This is indeed so very important , that , supposing a Satisfaction therin , I scarse know any thing else worth the while to inquire after . And if I could perfectly attain to that freedom from al preoccupation which you required from me in the begining of this Entertainment , I should certainly here cease from troubling you with any further Difficultys . For I must acknowledg that I have now none left but such as arise from those confused Notions which I had formerly perhaps too carelesly heaped together . Nevertheless I confess that som of them yet stick with me : and the little relation that I can finde they have unto this even Path , wherein you conduct me , leavs yet som relicks of uneasiness in my minde . F. Hear not to propound them , whatever they ar . We shal perhaps finde som more easy , and more general Way to solv them than thou art aware of . S. If it be so indeed , That the Way to Eternal Happiness lys onely in the strict Performance of those Dutys which the Nature of Things , the Law of God , requires from us ; what shal we then say to al that ceremonial Outside of Religion which bears so glorious an Appearance in the Eys of the World ? How shal we esteem al those notional Systems of Theology , those numerous Articles of speculative Belief , that have little or no Influence upon our Practice ? And lastly , what shal we judg of the Condition of those Persons who fal short of that Perfection in Practice , which these Rules require ? I know you see the ful extent of these Questions , and therfore I desire not to descend into Particulars ; but chuse rather to leav them in this general Form , that they may be the more fit to receiv that general Answer which you make me expect . F. Thou dost very wel . But now , before I enter upon that Answer , I think fitting to premise one Word in further Confirmation of thy Supposition , That our Eternal Happiness dos really depend upon the Performance of our Duty . Tho that Supposition be the plain Consequence of the strictest Reasoning we have been able to make by our natural Light , yet it wil be useful unto us to observ also what Ground it has in Scripture . For we must remember that the View we ar now taking of Religion is properly to be confined unto that Knowledg we have of it by Divine Revelation . And in this Method I think I shal establish the same Conclusion by as clear Testimony as it is possible for Words to express . If we examin it ( First ) by those figurative Expressions , of a knowing Christ , of b loving Christ , of c believing in Christ , of d being in Christ , of e being born of God , and the like , which al import a Title to future Happiness , we shal finde no other Mark wherby to know that we ar in such a Condition , than by our Obedience to God's Commandements . Again : If we look into the great End of Jesus-Christ's coming into the World , we shal finde indeed that it was to save us . But how ? By f sanctifying us . It is said , That he became the Author of Eternal Salvation . But to whom ? To g them that obey him . He offered himself a Sacrifice , and bare our Sins in his own Body on the Tree . But why ? That we might be h sanctifyed by his Offering , and that being i dead unto Sin we should liv unto Righteousness . He redeemed us , also , it is tru . But from what ? From k Iniquity : And onely consequentially thereunto , from Punishment . This we must needs take to be the Sense of those Expressions , and that the great Design of his Appearance was to k destroy the Works of the Devil . For it is expresly said that nothing l Unclean shal in any Wise enter into the new Jerusalem , and that no Man without m Holiness shal see God. And hence it is that Jesus-Christ himself so plainly tels us that it is not n every one that faith unto him Lord , Lord , ( which is to say , that acknowledges him to be the Messiah , or that believs in him so far onely as to pray unto him , and to expect Salvation by him ) that shal enter into the Kingdom of Heaven , but he that doth the Wil of the Father who is in Heaven . And the Apostles also , therfore , so carefully precaution us against the Mistake of Thinking that the a hearing of the Law could profit us any thing without the doing of it . Let no Man deceiv you ( says b one of them ) he that doth Righteousness is Righteous , and he that committeth Sin is of the Devil : And c another , Be not deceived , God is not mocked , for what soever a Man soweth that shal he also reap . There lys the Stress of al : It is in doing . Or if this be not yet sufficient to prove it , we have but to reflect , in the last place , upon those Conditions by which the Scripture declares we shal be judged at the last Day . What ar those Conditions that wil be then demanded in us , so as that with them we shal be received into Happiness , and without them condemned unto Misery ? In one Word , they ar nothing else but Good d Works . Works of Piety , and of Charity . Such Works as we have already found to be required from us , both by the Natural and Written Law of God. The Places that witness this Truth ar ful and clear : Wherfore I refer them ( with al others that I hint at ) to thy careful Perusal . And I think I may now conclude this Point firmly established ; That the performance of our Duty is the onely Means by which we can't expect Success in the working out of our Happiness . Tho it had hinted at this before , yet thy last Questions have made me think it needful to repeat and fortify it . S. And I can not but acknowledg that tho I was also in a great Measure perswaded of it before , yet I have now received a new Satisfaction in this clearer Conviction . But I see not yet the use you intend to make of it , in order to the solving my foresaid Difficultys : Becaus those Difficultys ar grounded even upon the very Supposition that this Doctrin is tru . F. Thou wilst quickly perceiv that Use. For this Principle , being once firmly established , will open us an easy Passage through al manner of Obstacles . Let us apply it to thy first Inquiry . What shal we say to al the ceremonial Outside of Religion ? I answer , That it is just of so much tru Valu as it contributes Help to lead us in a Course of Obedience to the Wil of God : And no more . For that is the onely thing of Consequence unto us , and nothing is to be esteemed further than as it has a Tendency therunto . S. Since you keep so strictly to that Rule , I beg leav to ask one Question , by the by , before we proceed any further . And it is this : Whether has this Ceremonial Outside any such real Influence upon that more substantial part of Religion which you place in Practice , or no ? F. Yes , it has . The public Assembling of People to profess their Adoration of a supreme Deity is an Honor absolutely du unto that Deity , and in that Respect is it self a part of natural Religion . It is also a proper Means of preserving that awful Sense of Reverence towards the Deity in the Mindes of Men , which mightily curbs their disorderly Inclinations , and preservs Regularity and Moderation in their very Hearts . And further , it is a great Help to the entertaining of Brotherly Lov amongst Neighbors , and therby to the Setlement and Peace and Wel-Being of Societys . These ar al essential Parts of our Duty . And therfore an external Profession of Religion , having so great an Influence therupon , ought not to be slighted . But to prevent Mistake , I wil ad this Word : That , as several Circumstances , of Persons , of Time , and of Place , may require different Methods of making this outward Profession , becaus one may be more succesful in som Occasions than in others , therfore it is not to be supposed that one and the same exact Form therof is always necessary : But that several Alterations may be allowed in this Ceremonial Part , according to the Exigency of those Circumstances : And that which way soever contributes most at any time to the main End of Religion is then to be esteemed and chosen as the most perfect . S. I now conceiv this wel enough . And therfore I intreat you to proceed to my Second Inquiry , which is about the more Notional Part of Religion , those Speculative Articles of Belief which seem not proper to have any great Influence upon our Practice . F. To that , I say , That if those Speculations have really no Influence at al upon our Practice , then ar they to be looked upon as meer Trifles , of no real Valu . But if they have any Influence that way , then , as I said before , they ar to be had in more or less Consideration , according as that Influence is stronger or weaker . The fundamental Point of al Points , without which the a Apostle has observed there can be no such thing as Religion , is the Belief of the Existence of a Deity , and of future Rewards and Punishments . The Influence of this is Universal , it being adapted to the natural Facultys of al Mankind ; and especially to work upon those main Springs of Hope , and Fear , which ar the chief Movers unto Action : And therfore it is b called the Power of God unto Salvation : and it is in effect the powerfullest Engine of al others to ingage Men to their Dutys . There ar other Points also , inferior indeed to this in Strength and general Usefulness , tho of a more refined and nobler Nature ; yet of great Efficacy also , where they ar on the one side judiciously inculcated , and on the other side received into Mindes that ar fitly disposed ; Such Points or Articles ( I mean ) of Belief , as Work by a Principle of a Love , and whose particular Foundation is in Christianity . But I judg it not needful to branch out these general Heads into so many Subdivisions as som have don . On the contrary , I rather blame the too great Curiosity of those Spirits , who by such like Nicetys have rendred our plain Duty an intricate Science ; and by laying too great Stress upon Points of smal Moment , have enervated the Strength of the most substantial ones . Nevertheless I condemn not the Intention of any Man , who , finding the Force of any such particular Topic upon his own Minde , makes use of it to incite himself to his Duty . Let him in that freely use his own Liberty . Onely let him not offer to impose his Fancys upon other People . For , when al is don , the tru Estimate of Opinions , as wel as Ceremonys , is only to be made by their Aptitude to influence our Practice . What so ever may be helpful to us in the Performance of our Duty is to be pursued : What soever may be a Hindrance in that Performance ought to be avoided ; and what soever dos neither help nor hinder may be looked upon as indifferent . But , as all Men ar not equally wrought upon by the same Motives , so there may and ought to be som Latitude allowed in this kinde as wel as in the other . S. I intreat you , permit me to interpose one Word more before we quit this Subject . The great Indifferency which you teach me to have for Doctrins that ar meerly speculative , and the narrow Reduction of Things absolutely necessary to few Heads , which you seem to aim at , an so opposite both to the common Opinion and Practice of the most part of Christians , that I would gladly learn either how to comport my self amongst them in those Respects without Offence , or if possible , how to oppose them with yet more Strength . Wherfore if you judg any thing further may be conveniently added upon that Subject , I beseech you not to refuse me that Satisfaction . F. Truly if thou attendest rightly to what I have said already there is little need of adding further . But however I wil do it in a few words , that may answer both those different Ends which thou aimest at . And , first , in opposition to those Multiplyers of speculative and abstruse Notions . Let such Men consider that the end of Religion is to help the meanest and the ignorantest of mankinde to Salvation , as wel as the richest and the learnedest . Any such Notions therfore as pass the comprehension of the meanest Capacitys ar not to be reckoned as things whose knowledg is of absolute and indispensable necessity to every one . Becaus those that fall short of that comprehension would therby be excluded from a possibility of Salvation : And I may ad that it is to be feared even the subtilest of those Doctors themselves would , in som case , 〈◊〉 great hazard . If this simple Consideration wil not make them more modest in their speculations , and more reserved in broaching them , it may be justly doubted they ar wedded therunto by som other Ty than the bare lov of the Truth . But if they wil hereupon complain of an imaginary Injury don to them , in confining their lofty Fancys to that low rank of contemplations which occupy the vulgar , thou mayst rectify their mistake by looking back to what I have already declared unto thee , viz. that every man may make use of such speculations as he findes really to have the most effectual power upon himself to ingage him to the performance of his Duty . Let that onely be their end , and in order therunto let them freely exercise al the Facultys of their own Soules : the more the better . But I must stil repeat , that in matters of such abstracted Speculation as we now speak of , no Man ought to impose upon another . One man's Opinions ought no more to be prescribed for the entertainment of another Man's minde , than one man's Appetiteought to be the rule of chusing food for another Man's Stomack . Whatsoever is universally found useful by every one , either for Body or Minde , may be determined to be universally necessary : but nothing else . At least ( I say at leaft ) nothing can be determined to be universally necessary which the far greatest part of Mankinde ar utterly uncapable of receiving . Oh that we could once see an expurgatory Index of School-divinity framed upon these Principles ! How would the Peace of the World be restored and secured , by rooting out the very ground of al contention ! The work is not hard to comprehend . These Rules ar easily applyed to particular Cases . But I must leav those general Reflections , to return to thee , and tel thee that if thou applies●●hat I have said to the desi●●●●ou intimated'st of learning how to comport thy self amongst other Men of different Opinions , thou wilst perceiv therby that things indifferent ar not worth the pains of contention , nor can they compensate the Evils that may attend it : wherfore a prudent compliance therin is for the most part adviseable . But at the same time , nay always , thou art bound to preserve thy own Thoughts inviolated in matters essential ; and neither to Act nor declare any thing contrary therunto ; and also not in any wise to be an Instrument of violating that Priviledg in others which thou claimest unto thy self . The faithful observance of these Rules , this gentle and peaceable Disposition , wil ( I assure thee ) help much to carry thee smoothly through the roughest Passages that 〈◊〉 mayst happen to meet 〈◊〉 in thy Life . And this is now ful enough for me to say upon that Head. The further application thereof I refer unto thy own Sagacity . S. What you have said , is indeed abundantly sufficient . And I wil be careful to make use of it in my own Practice , with al possible Modesty and Jnoffensiveness . Onely one Difficulty more remains , which I have already propounded , about the Condition of those Persons who fal short of that Performance which your preceding Rules seem to require . But that Difficulty , I consess , seems to me very considerable , and withal somthing formidable . For I am sensible of the general Defectiveness of Mankinde in that respect , and therfore dread the Consequences therof in my own Person . If you can free me from that Anxiety I acknowledg that my Minde wil be at great Eas ; and I shal then cease from importuning you any further with such manner of Questions as these have been . F. Expect not that I should eas thee by any Dispensation from those Dutys which the Law of God exacts . No : a With him Obedience is better than Sacrifice . And I have already sufficiently proved that we can have no other certain Mark , but our Obedience , of our having any Interest in the Sacrifice even of Christ himself . That therfore is the thing that lys upon us to look after ; To assure our Interest in him that way ; and then we need not doubt of our participating of those Benefits which he ●●me to procure unto Mankinde . I say then , That our Obligation to actual Obedience is indispensible . But nevertheless I would not have thee look upon it with so uncomfortable a Prospect as thou seemest to do . For tho I wil acknowledg it to be hard , yet I must assert that it is not impossible to be performed . And that being so , the Incouragements propounded ar abundantly sufficient to ingage any reasonable Man in the Attempt . This Argument is Copious . But I wil indeavor , as I have don hitherto , to bring al to the shortest and directest Issu that I can . Remember then that in thy natural Researches , thou hast established one of the most essential Propertys of the supreme Deity to be Goodness . Now observ how inconsistant it is with that Idea , to suppose him to require more from us than he has capacitated us to perform . 'T is the unjust Charge of the slothful a Servant , that his Lord expected to reap where he had not sown ; than which nothing can be more injurious to the Divine Perfections . The Obedience therfore that he requires must be such as is suitable to the Capacity of Humane Nature accompanyed with those Assistances which he affords it . He expects not from us the Perfection b of pure Intellectual Spirits , but such things as Men cloathed with Flesh may attain unto . And from every Man in particular he expects Performances proportionable to the particular Circumstances of his Condition . This is perfectly reasonable in it self , and it is no less perfectly established in Scripture . Our Savior declares in many places c that the Measure of Men's Transgressions should not so much be taken by the Acts themselvs , as by the measure of Light and Conviction against which they were committed . And in one Place d he dos it in these express Words , That the Servant who knew his Lord's Wil , and prepared not himself , neither did according to his Wil , should be beaten with many Stripes : But that he who knew it not , and did commit things worthy of Stripes , should be beaten but with few . For he ads unto whomsoever much is given , of him shal be much required . Thus therfore it is evident that the Dutys required from us bear a b Proportion to the Knowledge , and Strength , and Opportunity , or ( in a word ) to the Capacity given us . So that they ar not absolute Impossibilitys , and therfore neither ought we to be dejected with despair of their Atchievment . S. I can not wel answer either your Argument or your Proof . But nevertheless I finde in effect , by Experience , that al Mankinde fal much short of Perfection . And therfore this seeming Appearance of it in Theory dos not yet free me from those Anxietys which arise from its manifest and real Defect . F. Have Patience a little . We shal quickly com to a better understanding of the thing . Thou allowest my Proof to be good , that the Perfection required from us is attainable ; but yet thou affirmest that in effect it is never attained . These things ar inconsistant one with another . Let us inquire therfore whether there be not som Mistake in thy Notion of Perfection . For probably it is in this as in other Debates , that the Knot lys onely in the right Explication of som Term. Our Wranglings ar ordinarily more about Words than Things , and most Men would be of the very same Minde , if they did but once rightly understand one another . This Mistake of thine ( for such . I presume it to be ) I had designed to obviate , by telling thee already that the Obedience required from us is such as is suitable to the Capacity of Humane Nature . Now I desire thee to observ that if thou lookest for such a Degree of Perfection in that Obedience as is absolutely abov that Capacity , thou art in a manifest Error : For that can not be the Degree that is required from us . Let us see then what it is . The Expressions truly ar very comprehensive and strong : viz. That we must be Holy , Pure , and Perfect , as our Father who is in Heaven is Perfect . Wel , what can this signify ? The absolute Perfection of God is certainly not attainable by such Creatures as we ar . Wherfore the Sense of that , and al such like Commands , must needs be , that as the Nature and Essence of God is placed in the highest Degree of al Perfection , so We should tend to the highest Degree of that Perfection which our Natures ar capable of ; and that we should faithfully improve the Talents that ar put into our Hands , the Opportunitys and Advantages that ar offered us , to that purpose . This , I say , is possitively required of us , and less than this wil not serv the Trun . S. I beg your excuse that I cannot yet yield a ful assent to what you drive at , until you pleas to explain more particularly to me what is that very degree of perfection which you say our Natures ar capable of , that so I may examin whether in effect it be ever attained or no. F. Thou dost wel : and I wil endeavor to satisfy thee . Remember then that it is not the Perfection of God , nor of Angels , but of Men : and that neither is it the same Degree of Perfection in each individual Man , but different according to Men's different capacitys . In a word , it is not b Impeccability , but c Sincerity . And now I wil further shew thee what this Sincerity means ; and that it is the very thing required of us ; as also that it is attainable ; and that it has been attained . After which I advise thee to dispute no longer about it , but to apply they self to practice , and let the effects therof shine forth in thy life . Sincerity is nothing else but an Honest , Upright , Hearty , and constant application of Minde , accompanied with the same faithful exertion of al possible endeavors , to do the thing required . T is the doing of al that possibly can be don , and not more . That this is required appears from God's demanding the whole c Heart , and declaring the d inconsistancy of his service with that of the World : I say this shows that he requires the utmost exercise of al our Powers in the obeying of his Commandements . And where the Heart is thus sincere and upright , the Intention honest , and the Minde willing , I do not say that the wil is taken , for the deed , but I affirm that the Deed is accepted according to the Measure of the Capacity , e according to that a Man bath , and not according to that be bath not . And hence it is that in . Scripture a willing f Heart is frequently stiled a perfect Heart . And the Apostle Paul f in the same place where he acknowledges that he had not really attained to Perfection , but was onely pressing forwards towards it , nevertheless accounts himself amongst the number of those that ar perfect : undoubtedly , because his endeavors were sincere and constant . Now that this sort of Perfection is attainable is evident in it self , beyond any Proof that can be made of it . For it is nothing else but doing al that ever a Man can do . And surely no Man is so absurd as to deny the possibility of his doing what he can do . But here it wil be good to subjoin , that this notion of doing al a Man can do is not a palliation for gross and frequent miscarriages . On the contrary , it is an absolute obligation to overcom them . For there is no Man but by a constant watchfulness may be so far Master of his own actions as not to fal frequently into the same known fault . Let us consider it in a familiar example . What so common as Swearing ? Now can it be doubted but any habitual Swearer may , with a strong Resolution and diligent Care , retain himself one quarter of an Hour from that Sin ? Surely it can not . But if a quarter of an Hour , why not then half an Hour why not an Hour , a Day , a Week , a Month , a Year ? The same Care wil stil produce the same Effect . And not only so , but the Work wil be more easy in the End than in the Begining . For the strength of the Habit , which in the Begining swayd powersully towards Vice , and made the first Resistance difficult , wil in the End help as effectually towards the Work of Reformation , and make the Conquest easy . Then wil be experienced the Truth of those Sayings . That the Commandments of Christ ar not a grievous , but that his b Yoke is easy and his Burden light . And what I say on this particular Instance of Swearing wil hold in al other known Transgresfions . Resolution and Watchfulness wil overcom them . He that makes it as much his Business to reform his Life as another dos to learn some Trade , or Art , wil succeed as effectually in that Design as the other in this . The one may fail now and then : But in the main he practises his Art exactly , and is therfore reputed a perfect Master . And so the other , tho he be not exempt from al possibility of Miscarriage , yet he can not chuse but attain to such a Conquest over Sin , as that it shal have no longer any a Rule over him , and to such a general and habitual Practice of Vertu as may truly denominate him a righteous Person . And doing so , that Man may have Comfort ; for the Scripture is most evidently clear that his b former Transgressions shal be no longer imputed unto him , but that by Perseverance in an habitual Course of wel-doing he shal save his Soul. Thus then , I say , this Perfection is attainable ; and with it , Happiness . The Importance is , That we apply our selvs heartily to the Work : For where such Application is real , it fails not to be effectual . In the last Place , I have promised to shew thee that this sort of Perfection , I say , perfect Sincerity , has in effect been attained : And for that I here give thee a List a of divers Persons who ar recorded to have therby experienced both Comfort and Assurance in their Condition . I wil ad no more . But to conclude , becaus of the Importance of the Matter , I refer thee , for the removal of al other Doubts upon it , unto that honest and plain , yet excellent , Discourse of the Reverend Dr. Tillotson's upon 1 John 3. 10. ( In this the Children of God ar manifest , and the Children of the Devil : Whosoever doth not Righteousness is not of God. ) which single Sermon of his wil teach thee more solid and useful Religion than many Volumes of notional and disputative Authors . S. I can not but now acknowledg that this Scheme you have given me of Christian Religion is so plain and intelligible in al its Parts , so suited to the Facultys of Humane Nature , and so agreeable to the revealed Wil of God in Scripture , that I am constrained to acquiesce in every thing you have said . And the great Clearness that I now perceiv therin makes me astonished at the Perversness of those Men , Who , rather than follow the Guidance of this Light , and walk in that Even Path which it discovers unto them , chuse to throw themselvs into intricate and obscure Labyrinths , where they have no Assistance in their Conduct but from the faint and uncertain Glances of dark or dazeling Misterys ; or , to use a Scripture Metaphor , who a forsake the Fountain of Living Waters , and hew out unto themselvs Cisterns , broken Cisterns , that can hold no Water . F. Thy Astonishment is not without Caus. Yet the Reason of this Miscarriage may be easily perceived . Interest in the Guides or Governors , and Ignorance in the general Herd of Men , contribute much unto it . But our Savior himself has shown us the great Reason therof , in telling us that b Men lov Darkness rather than Light , because their Deeds ar Evil. They ar conscious to themselvs of the Evil of their Doings , and ar loath to be at the Pains of reforming : And therfore they indeavor to frame unto themselvs such a System of Religion as they fancy may save them in their Sins , rather than from their Sins . This is the great Obstacle to the Advancement of Truth , that they a receiv not the Lov of it , but have Pleasure in Unrighteousness . But without troubling our selvs further in searching out the Occasion of these Men's Miscarriage , I again exhort thee , unto whom this tru Light now shineth , that thou make it thy special Care to b cast off the unfruitful Works of Darkness , and to let c thy Light so shine before Men that they may see thy good Works , and glorisy the Father who is in Heaven . That wil be a far more effectual way of convincing them , than al that I have said has been to convince thee . S. I thankfully receiv your Admonition , and resolv now to cease al useless Inquisitiveness , and by the Grace of God , to apply my self so diligently to the Regulation of my Life by these Rules , that I may in the end be made Partaker of that Happiness which attends the Observance of them ; and that you may , in the mean time , receiv the Comfort to see that your Labor has not been bestowed upon me in vain . F. The good God , I beseech him , strengthen thy honest Resolutions , and crown them with a suitable Success . To facilitate thy Work , I wil sum up al in a few Words , and then leav thee to his Blessing . Thou hast learnt that the Substance of tru Religion consists neither in Ceremonys nor Notions , but in Sincerity and Practice . It lys not in outward a Profession and Shew ; not in b Meats and Drinks , and other carnal Ordinances ; not in c Sacrifices , tho even of God's own Appointment ; not in d Faith ; nay not in e Gifts , how excellent soever ; nor even in the knowledge of deepest Misterys . These things indeed ar Means and Instruments . But the End of al is f Righteousness , and the Effect therof is Peace and Joy in the Holy Ghost . What God requires at our Hands , towards himself , is That we adore him in g Spirit and in Truth . What he requires of us towards our Neighbors , is h Brotherly-Kindness and Charity . St. James explains this last Branch , in telling us , that i pure Religion and undefiled before God the Father , consists in visiting the Fatherless and Widdows in their Affliction , and in keeping our selvs unspotted from the World : And the Prophet Micah comprehends both Branches , in requiring us , To do a justly , to lov Merty , and to walk humbly with our God. These then ar the Eternal and indispensable Laws of God to Mankinde . The Gospel of Jesus-Christ is so far from dispensing therwithal , that its great Design is to inforce them more strongly , and to binde us therunto more firmly than either the Law of Nature , or the Law of Moses had don before . It teaches us that to fear b God , and to work Righteousness , ar the means to procure Acceptance with him , and to secure our c Happiness both here and hereafter : Wherfore amuse not thy self about useless d Questions , and verbal Controversys , avoid e profane and v●in Bablings , and Opposition of Science , falsly so called : For therof com a Envy , Strife , Railings , evil Surmisings , perverse Disputations , Uncharitableness , and al manner of Evil. But study thou the b things which becom sound Doctrin , to know thy Duty in al Occasions , and to do it . Be careful to c maintain good Works : Be d rich therin : Make thy self a e Store therof against the Time to come , for they wil inable thee to lay hold on Eternal Life : Exercise f thy self continually unto Godliness , for that hath the Promiss both of the Life that now is , and of that which is to com . Now that thou mayst always remember these Instructions , that they may not g depart from thine Eys , but be deeply ingraven even h upon the Table of thy Heart ( becaus indeed they wil be i Health to thy Navel , and marrow to thy Bones ) I wil seal them up with the Words of aged David ; and as he to his Son Solomon , so I advise thee , my Son , k Know thou the God of thy Father , and serve him with a perfect Heart , and with a willing Minde : For the Lord searcheth al Hearts , and understandeth all the Imaginations of the Thoughts : If thou seek him he wil be found of thee , but if thou forsake him he will cast thee off for ever . THE END . Advice to a Son. My Dear and onely Son , Now that thy infant Years ar don , Al childish Toys at once giv o're . To manly Thoughts thy Minde prepare . Receiv these Marks of my paternal Care ; And lend both Ear and Heart unto my Lore . A Father's Lore no less requires . 'T is Lov , pure Lov , that it inspires , Lov without Mixture of base Ends , Lov that from Heav'n proceeds , and thither tends . Be Wife . Al that ever Mortals prize ; Honor Pleasure , Power , Treasure ; Ar oft obtain'd , Oftner disdain'd ; But stil , with or without them , Happiness is gain'd By what that Syllableimplys . Wisdom ! Ocomprehensive Theme ! Who can fathom , who can teach , How far Wisdom's Pow'r doth reach ? He that attempts to draw that Scheme Must soar ful high , ful deep must pierce , Must lustrate al the Universe . Wisdom through each part dos dispense A constant vig'rous Influence . To meanest Works she gently bends , To highest nobly she ascends , And unto al her self extends . Her Voice Divine , of Laws the best , Secretly penetrateseach Breast : Is felt more eas'ly than exprest ; And known to him that silently attends . Hail glorious Fountain of Eternal Light ! Thy great Idea grows too bright . Either increase and strengthen my weak Sight , Or check my too advent'rous Flight . Teach Me , that I may teach thy Ways , In humble , modest Lays , Conceiv'd with eas , and eas'ly understood ; Do thou reduce My wand'ring Thoughts to use ; And teach that to be Wife is to be Good. Blest Conjunction , happy Band , Wisdom and Vertu hand in hand ! Blest Soul that yields to their supreme Command ! By mutual Helps they guide us as we go : The first Step is to know , the next to do . And the search of Knowledg too , from thence We learn this useful Inference ; That tho She various Objects may present , Som for Delight , and som for Ornament ; To each of which , our studious Mindes to cheer , Som Moments may be fitly giv'n ; Yet none deservs our Soul's main bent , Nor wholly clears from Guilt of Time mis-spent , But what directs our Practice here , And leads to Heav'n . T is in Religion's School we learn that Skil : Not human Schools , which al with Noys do fil . Deep Truth , like Rivers deep , runs smooth and stil. Religion , Sov'rain Mistress of Man's Life , Is in those Schools so rudely tost , The Bond of Peace becoms the Bal of Strife , And oft is in the Hurry lost . The Learn'd , forsooth , in Notions so delight , That for meer Notions they contend and fight ; Notions confest so high that they escape our Sight . Whilst Vulgar Souls , alas , to Earth deprest In Shews of Pageantry take up their rest , And onely for Corporeal Rites contest . Thus most pursu an empty Name , A Fantom which themselvs do frame ; ( Solia Religion few discover : ) And therfore , erring in their Aim , Must needs shoot short or over . Religion ne'ertheless subsists . Nay She in obvious Truth consists . ' Tiswethat her involv , then seek , in Mists . Hence al Chimeras vain , The vap'rous Products of a heated Brain . Her Seat in in the Heart . Hence al adult'rate Dress of Art. Her native Beauty shines through ev'ry part ; And al her Paths ar streight , her Precepts plain . Her School stands open . Hark! She bids us look , Whilst She unfolds her Double Book , God's Word , and Nature's Law. " These Two ( says She ) al Truth contain , " And Each the Other best explain . " Who reads but One may false Conclusions draw , " But who compares them Both ne'er misses in the main . " You that willearn ( again Shecrys ) " Reflect on your short possibilitys ; " And frame not Projects vain above the Skys . " Your several Relationsview ; " And render , as you can , to each its due . " Do not so much aspire " At Speculations high'r , " As unto what you know stil to be tru . " For I no Task abov your Force require ; " And Knowledg best by Practice wil accru , " To God pay pure and humble Adoration . " To Man bear Universal Lov. " Let Reason in each Breast rule ev'ry Passion , " Al Dutys on these Hinges move . " Meditate on their Use , and it improve . " The Opposite to these is Sin ; " Ore which a Vict'ry sure to win , " Consult , believ , obey your God within , She said . And I , my Son , wil ad no more . These Truths ar pregnant . Fil thy Store ; Then Til , then sow thy Ground . Blow thine own Spark ; And sit not sleeping in the Dark . Be bold ; but cautious . On , with docil Minde , And with Integrity of Breast . In following her Instructions thou shalst finde , Or safely mayst ignore , the rest . THE END . ERRATA . PAge 5. line 1. for this , read his , p. 1● . 1. 8. f. shra , r. rash . p. 32. 1. 7. f. Orra ther , r. Or rather . p. 83. 1. 20. f. Records these , r. Records of those . p. 7● , f. k Pet. 1. 15. r. k 1 Pet. 1. 15. Notes, typically marginal, from the original text Notes for div A55472-e210 a Matt. 10. ●● . Luke 12. ●1 . Notes for div A55472-e660 a Deut. ●● . ●● b Joh. 4.24 . c Matt. 5. 8. 1 Cor. 5. 8. d Phil. 2. 15. 1 Thes. 2.10 . 1 Tim. 5. 7. 1 Pet. 2. 12. e Act. 24.16 . 2 Cor. 1.12 . 1 Pet. 3.21 . 1 John 3.19 . 20. f Rom. 13. 8 , 10. 1 John 2. 9. &c. g Matt. 22. 37. &c. g Matt. 10. 37. Luke 14.25 . h Matt. 5. 43. i Tit. 2. 12. b Matt. 11. 25. 1 Cor. I. 26 , 27. c Matt. 7. 29. Luke 4. 32. 1 Cor. 2. 4. c Matt. 3.15 . John 17. 4. d Matt. 20. 39. Luke 22.42 . Heb. 2. 10. I Pet. 2.23 . e Phil. 2.7 , 8. f I Pet. 2. 22. g Matt. 11. 29. 2 Cor. 10. I. h John 15. 12 , 13. i Act. 10.30 . k Pet. 1.15 . l John 13. 15. I John 2.6 . b Heb. 2.17 . c Heb. 4.15 . d Matt. 12.38 . John. 4.48 . 1 Cor. 1.22 . e John 2. 23. John 6. 14. f Matt. 11. 2. &c. Luke 7. 19. &c. f John 3.2 . g Act. 2.22 . h Matt. 7.19 . Mark. 1.22 . i Luk. 4.32 . k Matt. 21. 23. &c. Mar. 11.28 . &c. Luk. 20. 2. &c. b John 18. 36. b Matt. 6.20 . Luke 12.33 . c Matt. 25. 31. &c. d John 5.29 . e Matt. 18. 22 , 23. Mar. 9.31 . Luke 18.32 , 33. Matt. 20 , 18 , 19. f Matt. 28.6 . Act. 1. 3. b 2 Tim. 1. 10. c 1 Cor. 15. 12. 1 Thes. 4.14 . 1 Pet. 1.3 . d Tit. 2.12 , 13. e 2Pet . 3.11 . f 2 Pet. 3.14 . g 2 Cor. 7.1 . h 1 Joh. 3.3 . i Rom. 2.7 . b 2 Cor. 1. 12. 1 Thes. 2. 10. c Act. 2. 33 , 34. 2 Thes. 3. 8. d Act. 8. 1. 1 Cor. 4.11 , 12. 2 Tim. 3.11 . e Act. 7. 58. &c. f Mark. 16. 20. Act. 19. 11. 12. Heb. 2. 4. b Act. 8.4 , 5. Act. 11. 19. Act. 16. 8. & c. Act. 27.1 . Act. 28. 12. &c. c Act. 2. 41. Act. 4. 4. d 2 Cor. 10. 4. e Act. 4.31 . Act. 10. 44. Rom. 15.19 . f See the Authors quoted below Folio . 87. a 1 John 21. 3 , &c. b John 14. 21. John 15. 10 , 14. 1 John 2. 5. 2 John 6. c Jam. 2.14 . 1 John 5. 5. d Rom. 8. 1. Gal. 5. 24. 1 John 2. 6. e Rom. 8.14 . 1 John 5. 4 , 18. 1 Joh. 2.29 . 1 John 3. 9. f Matt. 1.21 . Act. 3. 26. Eph. 5. 25 , &c. 1 John 3. 5. g Heb. 5.9 . h Heb. 10. 10. 1 Cor. 5.7 , 8. i Heb. 9.14 . 1 Pet. 2. 24. k Tit. 2.14 . I Pet. 1. 18. k I Joh. 3.8 . l Rev. 21.27 . m Heb. 12. 14. n Matt. 7.21 , &c. a Rom. 2. 13. Jam. 1. 22. b 1 John 3. 7 , 8. c Cal. 6. 7. d ps . 62. 12. Jer. 32. 19. Eccl. 12. 13 , 14. Ezek. 18.26 , &c. Ezek. 33.10 , &c. Matt. 16.27 . Matt. 25.14 , &c. Rom. 2. 5 , &c. 2 Cor. 5.10 . Rev. 20. 12 , &c. a Heb. 11.6 . b Rom. 1.16 , 18. a Rom. 5.8 . 2 Cot. 5.14 . Gal. 5. 6. Ephes. 2. 3 , &c. Eph. 5.2 , 25 1 John 4. 9 19 a I Sam. 15 , 22 , Ps. 51.16.17 , a Matt. 25. 24. &c. b 1. Cor. 1● . 9 , &c. c Matt. 20. &c. Luke 10. 12 , &c. Joh. 15. 22 24. d Luke 12. 47 , 8. b Rom. 12. 3 , &c. Eph. 4. 7. &c. b 1 King. 8. 46. Eccl. 7. 20. 1 John 1. 8. 10. Jam. 3. 2. c 1 Cor. 5.8 . Tit. 2. 7. c Deut. 10. 12. Matt. 22. ●7 . d Matt. 6. 2● . Luke . 16. 13. e Cor. 8. 12. f 1 Chron. 29.9 . f Phil. 3. 12 15. a I Iohn 5.3 . b Matt. 11 . 30. a Rom , 6.12 . b Prov. 28. 13. Is. 1.16 , &c. Is. 55. 7. Ez. 3.18 , &c. Ez. 18. Ez. 33 , Rom. 2. 7. a 2Kin . 20.3 . Neh. 13. 14. 22. Job 27.5 , 6. Job 31. 6. Psal. 7. 8. Psal. 26. Is. 38. 3. 2 Cor. 1. 12. Luke 1. 6. a Jer. ● . 13 b Job . 3.19 . a 2 Thes. 2. 30 , &c. b Rom. 13. 12. Eph. 5. 11. c Matt. 5. 16. a Rom. 2. 25. 29. Gal. 6. 15. b Heb. 9. 10. c Is. I. II , &c. d Jam. 2. 14. e I Cor. 13. 2 , &c. f Rom. 14. 17. g John 4.23 , 24. h I Cor. 13. I , &c. 2 Pet. I. 7. i Jam. I. 27. a Mic. 6. 8. b Act. 10 / 35. Rom. 14 18. c I Pot. 3. 11 &c. Mitt . 10. ●2 2 Tim ●● . ● . d 1 Tim ●● . 5 . e 1 Tim. ● a 1 Tim. 6 4. 5. b Tit. 2. 1 , &c. c Tit. 3. 8. d 1 Tim. 6. 18. e 1 Tim. 6. 19. f 1 Tim. 4. 7 , 8. g Prov. 4. 21. h Prov. 3. 3. i Prov. 3. 8. k 1 Chron. 28. 9 
A47130	----	A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith. Keith, George, 1639?-1716. 1698 Approx. 210 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47130 Wing K150 ESTC R19823 11765854 ocm 11765854 48738 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47130) Transcribed from: (Early English Books Online ; image set 48738) Images scanned from microfilm: (Early English books, 1641-1700 ; 539:13) A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith. Keith, George, 1639?-1716. [14], 110, [2] p. Printed for Brabazon Aylmer ..., London : 1698. "Errata" : p. [112] Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Catechisms, English. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Christian Catechisme , For the Instruction of Youth , And others to whom it may be Useful In the Grounds of Christian Religion , and Practice of Christian Piety . Wherein the Twelve Articles of the Christian Creed , and the Godhead and Manhood Natures of Christ , and His Prophetical , Priestly , and Kingly Office are briefly explained . And the true Christian Doctrin , Concerning CHRIST His being a SUFFICIENT SAVIOUR , as he is both God and Man ; and , with respect to both the absolute Necessity , and excellent Consistencie of His Outward Coming in the Flesh , and of His Inward Coming , and Spiritual Appearance in our Hearts , through Faith in Him , and Love and Obedience to Him , in Order to our Eternal Salvation , Declared and Demonstrated by Testimonies of Holy Scripture . And the Divine Excellency of the LIGHT WITHIN , in distinction from Humane Reason , Asserted and Vindicated ; and the Question concerning its Sufficiency to Salvation , truly stated and resolved . Where also , many other Gospel Doctrins , and Practical Christian Truths and Duties are held forth . By George Keith . London , Printed for Brabazon Aylmer , at the Three Pigeous in Cornhill , over-against the Royal Exchange . 1698. To The READER . Friendly Reader , THere are a few things of which I thought fit to give thee notice in relation to the following Treatise . First , If thou happen to find some few things in it asserted , ( which touch not any of the great Doctrins of the Christian Faith ) that do not seem well to consist with some passages in some of my former Books , I desire thee to reckon them among the things since Retracted by me , in my late Book of Explications and Retractations , Printed in the Year 1697. which I have done with a sincere Conscience , God having been graciously pleased , of late times , further to enlighten me , I know not one thing here delivered in this Treatise , that may seem to have any inconsistency with any of my former Books , but is contained within those Retractations , as to Matter and Substance . As to the Doctrin of the holy Trinity , namely , the Oneness of the Essence of the Father , the Son , and the Holy Ghost , and their true distinction , by their Relative Attributes , I thank God , I have always had the sound Faith thereof , wherein I have fully agreed with all Orthodox Christians , in opposition to either Arianum , or Sabellianism , or any other Heretical Opinion ; but I acknowledge my weakness in being too scrupulous to own the manner of expressing that distinction , by calling them three Persons , as other sound Christians , upon good ground , have called them ; the which scruple , upon good consideration and advisement , I have now laid aside , and have found freedom to use those terms , with all other Orthodox Professors of Christianity , for reasons sufficient ( as I judge ) I have given on that Head in my following Treatise ; but this doth not argue in me any change of my Faith , seeing , as my former Books sufficiently testifie , I had the same Faith formerly as touching that great and glorious Mystery , that I now have . And providing that any do own the truth of the Mystery , though they scruple to use the terms of Three Persons , I agree with many other charitable Christians , not to impose those terms upon them , or to charge them with Heresie , simply for their scrupling the terms ; though a needless and singular scrupulosity , without any just ground , is no wise commendable in any , but such who seek to cloak their gross Error by only pretending a scrupulosity to use the terms , as the Arguments that stand on Record in Print to this day , never Retracted by them , evidently prove , ( who have argued not only against the Names or Terms Three Persons , but against their being Three , and against any distinction betwixt them , other than Nominal , or in Manifestations and Operations in time ) are no wise excusable , until they retract their former Error : For thus they have argu'd , as it stands in some of their Printed Books , Either they are three nothings , or three somethings ; if three somethings , they are three Gods. And why should they scruple the word Persons , more than the word Trinity ; since after great Cavillation against Trinity , as well as Persons , for their not being express Scripture Words , some of chief Note among them have said in Print , they own the Scripture Trinity ; and surely they were never desired to own any other , nor blamed for not owning any other . It is most certain that all the other parts of Christian Doctrin are built on this great Fundamental , that the Father , the Son , and the Holy Ghost , are one God , having one Essence , and yet truly distinct in their relative Attributes and Properties ; and to deny their true distinction , is fully as great an Error , as to deny the Oneness of their Essence and Godhead ; nor can the true Christian Faith be ever truly taught , or understood , without that Doctrin ; therefore it was that Christ commanded his Apostles to Baptise all , who should become his Disciples in the Name of the Father , the Son , and the Holy Ghost ; which to be sure they would not do , before they did in some measure instruct them in the knowledge of this great Mystery . From which it is evident that the Doctrin it self is a main Fundamental of the Christian Religion , the denyal of which is a plain overthrowing of the Christian Faith , as is likewise the denyal of the Twofold Nature of Christ , the one of his Godhead , the other of his Manhood , by a personal Union constituting one Christ , ( which I have always sincerely believed , whereof my former Books are a sufficient witness ; ) without those Doctrins , it is impossible that the way and manner of Mans Redemption by Christ , and how he is given and sent of the Father unto us , and how by and through him , the Faithful receive remission of Sin , and the holy Spirit , with his saving Gifts and Graces , both from the Father and the Son , can ever be truly understood ; and the denyal of those Doctrins directly tend to establish Deism and Heathenism , and subvert totally the Christian Religion . Another thing I desire the Reader to notice , That whereas I have not so particularly and fully treated of the Moral Part of Christianity , as of the other Part , respecting matters of Faith , I request the Reader not to construe , that he had any occasion thereby to judge of me , that I laid not as great weight upon the necessary practice of the one , viz. the moral Part ( in the careful observation of all God's Commands ) as upon the necessary Faith and Knowledge of the other in order to our attaining Eternal Life and Happiness ; for , indeed , I hold them both equally necessary to that end . All true Christian Morality is built on the true Christian Faith , and draweth its greatest motives and obligations to virtuous Living from thence , whereby as great a distinction is made betwixt the Christians Virtues , and these of the Heathen Virtues , as betwixt Silver and Iron , or Gold and Brass . The great reason therefore of my not treating , at present , so particularly and fully on the Moral Part is , because the necessity of the Moral Part is generally owned and acknowledged , among all professed Christians , of the several Denominations and Communions in Christendom , ( as also in great measure many among sober Heathens , though they have not the knowledge of these great and noble Motives and Obligations to practise the Moral Part that all true Christians have . ) And because I know there are many who want more to be well taught and helped in the Doctrinal Part of the Christian Faith than in the Moral Part , therefore , with respect to these , I have chiefly undertaken this Work , that what Morality is found among them , who are short in the true Knowledge and Faith of Christian Doctrin , may be advanced to the true pitch of true Christian Morality , by their receiving the sound Christian Faith , as God shall be pleased to work it in them by his holy Spirit , in the use of outward means and helps afforded and offered unto them . The which my sincere Christian Labour , in this undertaking , for their good , and the good of any others , to whom it may be of service , I commit and recommend to Almighty God ( with my sincere Prayers and Wishes ) that he may please to bless it with success , To their spiritual profit and advantage , Amen . George Keith . THE CONTENTS . SECT . I. Concerning the Christian Religion , and the holy Scriptures ; whether they are the Word of God , and why Christ is called the Word . SECT . II. Concerning God and his Attributes ; the distinction of the Father , the Son , and the Holy Ghost , by their Relative Attributes and Properties ; the Words Trinity and Three Persons inoffensive , and agreeable to Scripture : No saving Knowledge of God , without his Divine Illumination . SECT . III. Concerning the Works of Creation and Providence ; Angels , Adam and Eve ; their state before they sinned ; their Sin and the Effects of it . SECT . IV. Concerning the Lord Jesus Christ , the Redeemer ; his Godhead-nature ; and Manhood-nature , really distinct , and how . Christ is both God and Man , yet but one Christ ; the Womans Seed . SECT . V. Concerning his Prophetical Office. SECT . VI. Concerning his Priestly Office ; his Satisfaction to Divine Justice , by his Obedience , Death and Sufferings . SECT . VII . Concerning his Kingly Office. SECT . VIII . Concerning the two Covenants ; the Covenant of Works , and the Covenant of Grace , Faith , Repentance , remission of Sin , Justification , &c. SECT . IX . Concerning the Light Within ; its distinction from Humane Reason , and excellency above it , being a true Cause of our Salvation , but not the only Cause , as within us , but also as in Christ , God-man without us , and together with him . SECT . X. Concerning the difference betwixt the Law writ in the hearts of Unbelievers , and that writ in the hearts of Believers : God and Christ , considered as the Word ; their Essential Presence , and Operation in all things , and in all men ; God and Christ , and the Holy Ghost , in all the Faithful , by Union and Communion , and Inhabitation by Faith , and Love , but not so in Unbelievers ; how Christ in the Saints is the hope of Glory , not as within , them only , but without them also : As Christ , without them and within them is but one Christ , so one Mystery , the greater part of which Mystery is God manifest in the Flesh ; of Christ without them . SECT . XI . Concerning Prayer , and Worship , External and Internal ; Internal Silence and Meditation . Religious observation of the Lord's day , and solemn times of Thanksgiving . SECT . XII . Concerning the Church . Concerning Pasting . SECT . XIII . Concerning Baptism and the Supper External . SECT . XIV . Concerning Baptism and the Supper Internal . Note , The Twelve Articles of the Creed , are found in the Sections thus , The First Article in Section 1. 2. 3. The other Articles , in the following Sections . A Christian Catechisme , For the Instruction of Youth and other Persons , to whom it may be useful , in the Grounds of Christian Religion , and Practice of Christian Piety . SECTION I. Q. WHat is a Christian Catechisme ? A. It is an Instruction concerning the Grounds of Christian Religion , and Practice of Christian Piety , Luke 1. 4. Q. What is the Christian Religion ? A. It is a Knowledge , Belief and Practice of certain things , by means of which we may attain to eternal Life and Happiness , John 20. 31. Rom. 6. 22. Q. Where are these things taught us ? A. In the holy Scriptures of the Old and New Testament , John 5. 39. Rom. 15. 4. Rom 16. 26. Q. Which are these things necessary to be known and believed by us ? A. First , Concerning God , and his Works of Creation and Providence . Secondly , Concerning Christ , his only begotten Son , and our Redemption by and through him . Thirdly , Concerning the Holy Spirit , and the Gifts and Graces thereof , by which , through his lively Operation in us , we enjoy the Fruit of that Redemption , and are enabled savingly to know , believe , and practice what is required of us , Heb. 11. 3. 6. 2 Tim. 3. 16. 1 Tim. 3. 16. John 17. 3. 1 Cor. 2. 9 , 10 , 11 , 12. Q. Which are these things necessary to be practised by us ? A. The Commandments of God , briefly contained in the Ten Precepts of the Moral Law , and some other Commandments given us by Christ in the New Testament , Exod. 20. 1. Matth. 28. 20. Q Whence came the Holy Scriptures of the Old and new Testament ? A. They came from God , who did inspire and move holy Men to commit them to Writing for our Instruction , 2 Tim. 3. 16. Q. Are the Scriptures the Words of God ? A. Yea , John 17. 8. Q. Are they not also the Word of God , and are not the Doctrines delivered to us in the Holy Scriptures of the Old and New Testament , concerning the way of Life and Salvation , frequently called the Word in Scripture ? John 17. 20. Acts 13. 26. 1 Cor. 4. 20. Gal. 6. 6. Phil. 1. 14. 2 Tim. 4. 2. 2 Tim. 2. 15. A. Yea , as where Paul bid Timothy Preach the Word , it is certain he meant the whole Doctrin of Salvation by Christ , and Christ himself called a short Sentence in one of the Psalms of David , the written Word , John 15. 25. Q. It is any Lye , or Falshood , as some have argued , to call the Scriptures , which are many Words , the Word . A. Nay , as it is no lye to call many Letters the Letter , but is an ordinary manner of Speech , both in Scripture and other Books . Q. But seeing Christ is called the Word , and the Word is said to be God , is it not absurd to call the Scriptures , or the Doctrin contained in them , the Word ? Rom. 2. 27 , 7 , 6. A. Nay , no more than it is absurd to call the Sun , Light , because God is called Light in Scripture ; for many words have diverse Significations in Scripture , as not only the word Light , but Spirit , Life , Flesh , Milk , Wine , Oyl , Bread , Waeter , have diverse Significations in Scripture . Q. How then may the word be distinguished ? A. Into the essential word , mentioned , John 1. 1. And the declarative word , that may also be called the doctrinal word , and that again may be distinguished into the word , that is , either Vocal , ( i. e. uttered by the Mouth or Voice ) or Written . Q. Why is Christ called the word ? A. Because as the Word or Speech of a Man makes known his Mind and Will to the Hearers , and is the Interpreter of his Mind ; so Christ the Essential and Eternal Word , makes known the Mind and Will of God to Angels and Men , and is the Interpreter of his Mind , and Counsel unto them , Which as he did from the beginning , by his . Holy Inspirations in the Prophets ; so especially when that Word became Flesh , and delivered the Mind and Will of God most fully and clearly by the words of his Mouth , in his Body of Flesh upon Earth . Q Doth the Scripture contain all things belonging to Faith and Practice ? A. Yea , 2 Tim. 3. 15. SECT . II. Q. WHat doth the Scripture teach us concerning God ? A. That he is a Spirit of Infinite Understanding , Power and Goodness , unchangeable without beginning or end , Omniscient , Omnipotent , Omnipresent , Merciful and Gracious , and long Suffering , Faithful , Just and Holy , that he is Light , and in him is no Darkness at all , the Fountain of living Waters , the one only living and true God , without Body , Parts or Passions , John 4. 24. Psal . 147. 5. Psal . 62. 11. 1 Chron. 29. 11. Gen. 17. 1. Rom. 1. 20. Rom. 2. 4. Psal . 31. 19. Mal. 3. 6. Psal . 33. 11. Psal . 139. 1. to 12. Exod. 34. 6. 7. Deut. 32. 4. Deut. 7 9. 1 John 1. 5. Jerem. 2. 13. Deut. 4. 6. Jer. 10. 10. Numb . 23. 19. Q What doth the Scripture further teach us concerning God ? A. That this one God is the Father , the Son , and the Holy Ghost , and these three are one God , one Essence and Being , equal in Wisdom , Goodness , Power and Glory , 1 John 5. 7. Q. How are these three distinguished ? A. By their relative Attributes and Properties . Q. What is the relative Attribute and Property of the Father ? A. That he hath begot the Son from everlasting before all Ages and Times , and before all Creatures , but he himself is begot of none , Prov. 8. 22. Psal . 2. 7. Prov. 30. 4. Micah 5. 2. Q. What is the relative Attribute and Property of the Son ? A. That he was begot of the Father alone , from all Eternity , or before all Ages and Times , and Creatures ; and therefore he is called his only begotten Son , and the word that was in the beginning with God , and that word was and is God , John 1. 1 , 14. John 17. 5. John 8. 42. Q. What is the relative Attribute and Property of the Holy Ghost ? A. That he hath proceeded from the Father , and from the Son , from all Eternity , and before all Ages and Times , and Creatures ; and therefore he is called the Spirit of the Father and of the Son , John 15 26. John 16. 8. Q. Is it not therefore a great Error in them , who say , these three are only distinct in Name , and are only three Manifestations and Operations in Time ? A. Yea. Q Doth the Scripture call them three Persons ? A. Though the express Names of three Persons are not in the Scriptures , yet the equivalent to these Names are in the Scriptures ; for Personal Acts and Properties are attributed to them distinctly in Scripture , the Father is brought in , saying , Thou art my Son this day have I begotten thee , Psal . 2. 7. Here is I denoting the first Person , who is the Father , and thou and thee denoting the second Person , who is the Son. Again , the Lord said unto my Lord sit thou at my right hand , until I make thy enemies thy footstool , Psal . 110. 1. Here is I the first Person , who is the Father , speaking to the Son , who is the second Person . Again the Father is said in Scripture to know the Son , and the Son is said to know the Father ; and the Father is said to love the Son , and the Son is said to love the Father , Matth. 11. 27. John 3. 35. John 14. 31. Now to know and love are personal Acts and Properties , and can belong to none but distinct Persons ; also the Father is said to give the Son , and to send the Son , and the Son is said to be given and sent of the Father , or to proceed or come from the Father ; and the Holy Ghost is said to hear and to speak , and is sent both by the Father and the Son , and the Spirit is said to search all things , even the deep things of God , all which are Personal Acts and Properties , and plainly denote three Persons , John 16. 13. 1 Cor. 2. 10. Q. But as Peter , James and John , are not only three Persons , but three distinct and separate Men , why are not the Father , the Son , and the Holy Ghost , ( if they be three Persons ) three Gods ? A. Because Peter , James , and John , are three separate Persons , having three distinct separate Beings and Essences , and are in three distinct separate Places , having three distinct separate Minds and Wills , therefore they are three distinct Men ; but the Father , the Son , and the Holy Ghost are not three distinct separate Persons having distinct Beings and Essences , in distinct and separate Places , and having distinct Minds and Wills , but they have one Essence , Mind and Will , and where ever one is , there is the other ; the Father , the Son , and the Holy Ghost are in all things , and over all , and through all , and their Operations and Effects in and over all the Creatures , are the same , the Father worketh all things by the Son , and the Father and the Son work all things by the Holy Spirit . Q. What is the true English of the word Trinity ? A. Three and one , from the compounded Latin word , tri unit as , signifying God to be one in Essence , and yet to be three , not in Essence , but in their Personal and Relative Attributes and Properties . Q. Is there then any just occasion of Offence to say , the Father , the Son , and the Holy Spirit , is the Holy Trinity ? A. Nay . Q. Whence then hath come so great Offence , in some to find fault with those sound words , as Trinity , and three Persons ? A. It hath partly come ( in some ) from their not understanding the true signification of the words , and it hath partly ( in others ) come from too great a scrupulosity , because they are not express Scripture words , whereas those very scrupulous Persons use many other words , in giving the account of their Faith and Principles , that are not express Scripture words ; and in others it hath come from a prejudice against the true Doctrine and Faith of the Mystery it self , not only denying the three Persons , but denying any distinction betwixt them , other than three Names , or three Manifestations , and Operations in time ; and lastly , in some it hath come from a Spirit of contradiction , affecting singularity , and to seem wiser than others , whereof many other instances can be given in other Cases ; and particularly their finding fault with the word Humanity , or Humane Nature of Christ , which of late these very Persons have owned , so that it may be expected , that as they are become so tame and conformable to own the word , Humanity , and Humane Nature of Christ , formerly blamed by them , they may also as freely use the words three Persons , or Trinity of Persons . Q. Can the Holy Scriptures give to Men any saving Knowledge of God , without his Divine Illumination , and inward Teaching and Operation by his Spirit in their hearts ? A. Nay . Psal . 119. 18. 1 Cor. 2. 12. 2 Cor. 4. 4. 6. Q. Is there not a Knowledge of God , given to the Faithful , by the Spirit , that is beyond all report , or demonstration of words , by inward spiritual feeling and sense , and by spiritual sight and taste , and by inward hearing and learning of the Father , and by a divine and spiritual savour . A. Yea , 1 Cor. 2. 9. Acts 17. 27. Ephes . 4. 19. Psa . ●8 . Joh. 6. 45. Heb. 6. 4. 1 Pet. 2. 3. Mat. 16. 23. 2 Cor. 2. 14. Cant. 1. 3. SECT . III. Q. WHich are God's Works of Creation ? A. All things Visible and Invisible , the Visible Heavens and Earth , the Sea , and Rivers and Fountains of Water , and all Visible things contained in them , Gen. 1. 1. Coloss . 1. 16. Q Which are the Invisible Works of Creation ? A. Angels , which are many , and Souls or Spirits of Men , which also are many . Q. Are Devils and unclean Spirits , works of God's Creation ? A. They were not originally created Devils or unclean Spirits , but good and pure , but they became so by their voluntary transgression , 2 Pet. 2. 4. Jude 6. Q Are the Works of God , whither Visible or Invisible , any part or parts of God ? A. Nay . Q. Are they then distinct Beings ( though not separate ) from God ? A. Yea , But such as have a most necessary dependance on God , both for their preservation and action . Q. Were they Created of any eternally pre-existent matter , that did co-exist with him from all Eternity ? A. Nay . Q. How are all things said to be of God ? A. As the Author and efficient cause of them , but not as the material cause , Rom. 11. 36. Q Doth not the Scripture sometimes distinguish betwixt things Created and Made ? A. Yea ; for things made , are made out of a pre-existent matter , or subject , whereas things created had no pre-existent matter . Q. Give some example in the Case ? A. The Grass , Herbs , and Trees were made out of the Earth on the third day , the Fishes and Fowls were made out of the Waters on the fifth day , and the four-footed Beasts , and creeping things , and Body of Man was made out of the Earth on the sixth day , Gen. 1. Q. By whom did God create and make all things ? A. By his word ( his eternally begotten Son ) and Spirit , Joh. 1. 2. Ephes . 3. 9. Psal . 33. 6. Q Was it any difficulty to God , to create and make all things ? A. Nay , for he spake and it was done , he commanded and they were Created , Psal . 33. 9. Q. How is it then to be understood , that God rested from all his Works , which he had made , and that on the seventh day ? A. His resting , was his ceasing to Create , and Finishing his Works of Creation , which he had Created and made in six days , Gen. 2. 2. Q. What other Works doth God Work , since the Creation ? A. His Works of Providence , whereby he sustaineth and upholdeth all his Creatures , ordereth , and disposeth , and over ruleth them all according to his good pleasure , for his own Glory , and blesseth them with fruitfulness and increase , and especially his gracious Providence throughout over his Church and People , Joh. 5. 17. Heb. 1. 3. Pet. 3. 7. Psal . 103. 19. 21 , Psal . 104. Gen. 1. 22. Matth. 10. 29. 30. 31. Deut. 11. 12. Heb. 13. 5. Ephes . 1. 11. Rev. 4. 11. Q. What is to be understood by God's Eyes , Ears , Mouth , Hands , &c. in Scripture . A. Not any bodily Members or Parts , but his glorious Attributes and Perfections of Wisdom , Power , and Goodness , &c. Q. Whence come all Men and Women of all Nations ? A. They are descended of Adam our Common Father , and of Eve our Common Mother by ordinary Generation , Acts 17. 26. Rom. 5. 12. Q. In what Estate did God make them ? A. In his Image , and after his Likeness , Holy , Upright , Wise and Good , with Dominion over the Creatures , Gen. 1. 26. 27. Coloss . 3. 10. Ephes . 4. 24. Eccles . 7. 29. Q. Of what parts did they consist ? A. Of Soul and Body , Matth. 10. 28. Q Was the Soul of the Earth , as the Body was ? A. Nay , for God breathed into him the Breath of Life , and he became a living Soul , Gen. 2. 7. Q. When God Created them Male and Female , did he indue them with his Spirit , and the Gifts and Graces thereof ? A. Yea. Q. Where did he place them ? A. In the Garden , to labour in it , and to keep it . Q. Did he give him a Law of Obedience , Gen. 2. 15. 16. A. Yea , which was , that of every Tree of the Garden he might or should eat , but that he should not eat of the Tree of Knowledge of Good and Evil. Q. Why did God forbid him to eat of that Tree ? A. To try his Obedience , as well as for other Causes known to him , Deut , 13. 3. Exod 20. 20. Q. What was the threatned Punishment , if he did Transgress ? A. That in the Day he eat thereof he should surely Die , Gen. 2. 17. Q. Did he Die in that Day , wherein he did Transgress ? A. He Died a Spiritual Death , and his Body became Mortal and subject to Sickness and Death , John 5. 25. Ephes . 2. 1. Q. What was the Spiritual Death ? A. That he Died unto Holiness and Righteousness , lost Communion with God , and sell under his Judgment and Wrath , Isaiah 59. 2. Rom. 2. 8. Gen. 3. 19. Q. Had he died the bodily Death , if he had not sinned ? A. Nay . Q. Did Man need any Cloaths , or Garments to cover him , had he not Sinned ? A. Nay , For his Body was so endued with Vigor , Strength , and Honor ; that as nothing could hurt him , of Heat , or Cold , so there was nothing in him , whereof he could be ashamed , Psal . 8. 5 , 6 , 7 , 8. Psal . 49. 12 , 20. Q. What Effects brought his sin and fall into the World ? A. It not only brought a Curse upon the Earth , but Guilt and Condemnation , and a Sinful Defilement , and Death , both Spiritual and Temporal on all his Posterity , Gen. 3. 17. Rom. 5. 12 , 18. Psal . 51. 5. Gen. 8. 21. Rom. 6. 23. Q. Doth the Soul of Man die with the Body ? A. Nay , Matth. 10. 28. 2 Pet. 14. SECT . IV. Q. WHO is the Redeemer of lost Men ? A. The Lord Jesus Christ , Job 19. 25. Q. Who is Jesus Christ ? A. He is the Son of God , begotten of the Father , and one God with the Father , before all Time and Creatures , and the Son of Man , the Son of David and of Abraham , Conceived by the Holy Ghost , and Born of the Virgin Mary , in the fulness of Time , very and true God , and very and true Man , and yet one Jesus Christ , the Word made Flesh , Matth. 16. 16. John 3. 14. Matth. 1. 1 , 20 , 25. 1 Cor. 8. 6. John 1. 14. Q. How many Natures hath Christ Jesus ? A. Two , his Godhead Nature , and his Manhood-Nature . Q. How are these Natures distinguished ? A. His Godhead nature is the same with the Godhead nature of the Father , and of the Holy Ghost , which was before all Time , and before all Creatures , having all Infinitie Perfections of Power , Wisdom , and Goodness , &c. His Manhood , Nature was Created in time , and of the same kind , with the Nature of other Men. Q. How can two such differing Natures Constitute one Christ ? A. By the Personal ( or Hypostatical ) Union of the two Natures , which is a great Mystery ; yet no wise Contradictory to true Reason , as neither is the Mystery of the Holy Trinity , nor any other Mystery of the Christian Faith. Q. Have we any weak or obscure Resemblance of it in our selves ? A. Yea , Every Man is Constituted ( so to speak ) of two Natures , the one of the Body , which is Visible , Material and Mortal ; the other of the Soul , which is Visible , Intellectual , and Immortal , and yet these two , by a Personal Union , are but one Man. Q. Hath the Manhood-nature of Christ a Created Soul , and a Created Body , as other Men ? A. Yea. Q. Was the Father , or the Holy Ghost , Personally United to the Manhood-nature of Christ , or only the Son , or Word ? A. Only the Son , or Word , as the Scripture testifieth , the Word was made Flesh , and did Tabernacle among us , John 1. 14. Q. Had the Man Christ any Sinful Defilement , or Guilt of Adam's Sin , at his Conception , or Birth in the Flesh ? A. Nay , Heb. 4. 15. Q. Why was Christ Born of a Virgin ? A. That by his extraordinary manner of Generation , it might be manifest that he was without all Guilt , or Defilement of Adam's Sin , and also that he might have no immediate Father but God. Q. How was he then the Son of David and Abraham ? A. Because the Virgin Mary of whom he was Born , was Descended of David and Abraham . Q. Did Christ really partake of Mary's Substance ? A. Yea. Q. Is it not therefore a great Error in them , who say , that Christ's Body which was Born of the Virgin , was altogether from Heaven , having nothing of her bodily Substance in it ? A. Yea. Q. Is it not also another great Error in them , who say , because Christ was Conceived by the Holy Ghost ; that therefore as Man he was not Created , or that his Manhood was not any created Being , or Nature ? A. Yea. Q. Is it not another great Error in them , that say , Christ is only a Man , and had no Being or Existence before all Time and Creatures ? A. Yea. Q. Is it not also a great Error in them , who say , Christ is only God , and that neither his Flesh nor Soul was any part of him , but only as a Garment , as a Man's Garment is no part of him ? A. Yea. Q. Is it not also a great Error , for any to say , Christ is nothing else but the Light within every Man , or the Word within ? A. Yea. Q. Is it not also a great Error , to say , Christ is the Holy Ghost , or the Holy Ghost is Christ ? A. Yea. Q. How is Christ called the everlasting Father in Scripture ? Isaiah 9. 6. A. With respect to Men , he is the Father of all Faithful Men , and of his Church , but not that he is his own Father . Q. Was it foretold by any of the Prophets that Christ should be Born of a Virgin ? A. Yea , by the Prophet , Isaiah 7. 14. Behold a Virgin shall conceive and bear a Son , and shall call his Name Immanuel , i. e. God with us . And also by Jeremiah 31. 22. The Lord hath created a new thing in the earth , a woman shall compass a man. Q. Was it not foretold by God himself , to our first Parents after the Fall , in these words , That the seed of the woman should bruise the serpents seed ? Gen. 3. 15. A. Yea , For because he was called the Seed of the Woman , it did intimate , that he was to be made or born of a Woman , without her knowledge of a Man. Q. How can it be proved from Scripture , that he who was Born of the Virgin , was not a meer Man , but God as well as Man ? A. By the Names given him in Scripture , the Testimonies concerning him , his Miracles , and the Worship given him by Angels and Men. Q. What Names given him , prove that he is God ? A. His Name shall be called ( to wit of the Child born ) Wonderful , Councellor , the mighty God , the Everlasting Father , the Prince of Peace , Isaiah 9. 6. and Jer. 23. 5 , 6. I will raise unto Davida righteous branch , and a King shall reign and prosper . And this is the Name whereby he shall be called the Lord our Righteousness ; and the Name Emmanuel , is in English , God with us . Q. What are the Testimonies of Scripture , that prove him to be God ? A. Such as Rom. 9. 5. — Of whom as concerning the Flesh , Christ came , who is over all , God Blessed for ever , John 1. 1. The word was God , and verse 14. And that word was made flesh , Heb. 1. 1 , 2. God hath in these last Days spoke to us by his Son , whom he hath appointed Heir of all things , by whom also he made the Worlds , ( or Ages ) verse 8. Unto the Son he saith , Thy throne O God is for ever and ever . Q. How do his Miracles prove that he is God , seeing Moses , and others of the Prophets wrought Miracles ? A. They wrought Miracles only as Servants , and did not work them in their own Name ; but Christ wrought his Miracles in his own Name ; and as the Lord of , and over all the Creatures , he commanded the Winds and the Seas , and they obeyed him ; he rebuked the Diseases , and the unclean Spirits , and so Cured the Diseased and Possessed , Heb. 3. 5 , Matth. 8. 26 , 27. Mark 1. 25. Luke 4. 39. Q. What places of Scripture do prove that the Angels do Worship him ? A. Heb. 1. 6. And let all the Angels of God worship him , Phil. 2. 10. God hath highly exalted him , and given him a name , which is above every name , that at the name of Jesus every knee shall bow , of things in heaven , and things on earth . This sheweth , that as he is Worshipped by Angels , so he ought to be Worshipped by all Men. And 1 Cor. 1. 2. The believing Corinthians , and all the Saints every where called upon the name of Jesus Christ , both their Lord and ours . SECT . V. Q HOW many Offices hath Christ ? A. Three , the Office of a Prophet , of a Priest , and of a King. Q Hath he not many other Offices , as of a Head , Husband , Mediator , Advocate , Bishop , Shepherd , Captain , Physician , &c. A. They are all contained under these three , and reducible to them . Q. How doth he perform the Office of a Prophet ? A. Teaching us by his Doctrin , outwardly delivered to us in the Holy Scriptures , either as Read , or as Opened and Expounded unto us in Preaching by Men well and duly gifted and qualified with Ability of true Knowledge , and who are good Examples in Life and Conversation ; and also by his inward Teaching in our Hearts , by his holy Spirit , Light and Grace . Q What is the need of both the outward Teaching by Men , or the Scriptures , and Christ 's inward Teaching by his Spirit , Light and Grace ? A. God hath so appointed it , that as God and Christ by the Holy Spirit in our Hearts , should be the principal Teacher ; so the Scriptures , and Men Teaching according to the Scriptures , should be Instrumental , in the Spirit 's Teaching us , and Working in us the saving Knowledge and Faith of the Christian Doctrin . Q Have Men no Knowledge of God without the Scriptures ? A. Yea , many have some Knowledge of God , and of his Will in some things without the Scriptures ; and all Men may know some things of God , and of his Will without the Scriptures , by what God is pleased to make known of himself , by some Manifestation within them , and by his Works of Creation and Providence without them , Rom. 1. 19 , 20. Q. But are these peculiar Doctrins of the Christian Religion revealed to Mankind without Scriptures , or some outward Means of Instruction ? A. Nay . Q Are no Doctrins of Christian Faith and Practice inwardly Taught and Revealed by the Spirit , but what are delivered us in the holy Scriptures ? A. Nay . Q. Are then the holy Scriptures the only publick authentick Standard and Rule , to which all Doctrins of Men , and professed Inspirations are to be subjected , and by them examined , and if found contrary to be rejected ? A. Yea , Isaiah 8. 20. 2 Tim. 3. 16 , 17. Q. How was the Doctrin of Salvation by Christ made known to Men , before the Letter of the Scripture was extant . A. By outward Teaching of Good and Holy Men , with word of Mouth , in the several Ages , from Adam to Moses , which was accompanied with the inward Teaching of the Spirit of God in all the Faithful . Q. Whence , or how had they that Doctrin outwardly conveyed unto them ? A. The Prophets had it by special Revelations , and others who were not Prophets had it delivered to them , by means of the Prophets . Q. When did Christ begin to perform the Office of a Prophet ? A. From the beginning of the World , and in all Ages , both before and since he came in the Flesh , but most especially and evidently , and in the most ample and clear manner , when he came in the Flesh by his Ministry and Preaching when he was on Earth , which was about three Years and an half . Q. How did he perform the Office of a Prophet in those Ages , before he came in the Flesh ? A. Because it was his Spirit in the Prophets , 1 Pet. 1. 11. By which they Prophesied and Preached ; which Spirit , with all the Gifts of it , and saving Graces thereof were given to them , and to the Church , for Christ's sake , and for the Merit of his most holy Obedience unto Death , when he should come to perform that Obedience . Q Is not the Doctrin of Salvation by Christ Jesus , in a true and proper Sense the Gospel of Christ ? A. Yea. Q. Hath not therefore the Gospel been Preached in all Ages of the World , and ever will , by which God has ever had a Church in the World , and ever will have to the World's end ? A. Yea , Matth. 16. 18. Q. But have they had the Gospel of Christ Preached to them , who have had no discovery of Salvation by Christ , or free Remission of Sins , for his sake , either by outward Instruction , or inward Revelation ? A. Nay . Q. Do they not therefore greatly Err , who Teach , that the common Illumination , wherewith every Man is Enlighted , is the Gospel of Christ , yea , the whole Gospel , without any thing else ? A. Yea. Q. How are Paul's Words to be understood , that the Gospel hath been Preached to every Creature under Heaven ? Col. 1. 23. A. They cannot be universally understood 〈◊〉 all and every particular Man throughout 〈…〉 who le World , more than where in the 〈…〉 , within a few lines , he said , that he 〈…〉 Brethren did warn every Man , and teach every Man , Col. 1. 28. Yet none can say , with any colour of Truth , that they did teach every Man that either then lived in the World , or had before , or since lived in the World ; the Gospel therefore its being Preached to every Creature , or to every Man hath this Sense , that without exception the Gospel was Preached to every Man , of whatever Nation , Kindred , or Family , where the Gospel came by an outward Ministry . Q. Why is the Gospel called by Paul , the Power of God to Salvation ? Rom. 1. 16. A. Because wherever it is faithfully and sincerely Preached , it comes not in word only , or in a bare Form of Doctrin , but in Power , and in the Holy Ghost , and in much assurance to them who doe sincerely and truly believe it and receive it , by which Gospel they are saved . 1 Thess . 1. 5. 1 Cor. 15. 2. Q. Is the Gospel of the Kingdom to be Preached in all the World , before the end of the World come ? A. Yea , as Christ hath expresly foretold , Matth. 24. 19. Q. Do they not Preach another Gospel than Christ and the Apostles and Prophets Preached , who Teach , that the Doctrin and Message of Remission of Sin , and of eternal Life and Salvation by Christ Crucified and raised again , is no part of the Gospel of Salvation , and in so doing , bring themselves under the Curse ? A. Yea , Gal. 8. 9. Q. What doth the word Evangel , [ Translated in English Gospel ] signifie ? A. A good or joyful Message concerning Christ the Saviour , who was born at Bethlehem , as the Angel declared to the Shepherds . Behold , ( said he ) I bring you good tidings of great joy , that shall be to all people ; for unto you is born this day in the City of David , a Saviour , which is Christ the Lord , Micah 5. 2. Luke 2. 10. Q. Was it foretold in the Old Testament , at what time Christ should come in the Flesh ? A. Yea , in Jacob's Prophecy , The scepter shall not depart from Judah , nor a lawgiver from between his feet , until Shiloh come , and unto him shall the gathering of the people be , Gen. 49. 10. This Shiloh is Christ , who was to come of Judah , the Hebrew word Shiloh , ( as the most Learned in the Hebrew Language say ) signifieth his Son , and such a Son , as should be born of a Virgin ; as also it signifieth Peaceful ; and the most Judicious of the Jewish Writers understand it of the Messiah , which is Christ , that signifieth Anointed , and the word Jesus signifieth Saviour . Q. Did the Government among the Jews cease at that time , when Christ came in the Flesh ? A. Yea , as both the Scriptures and Writings of the Jews plainly declare ; for though the Jews had been some time before the coming of Christ , under the Roman Government , yet their great Council , called the Sanedrin , had the Power to judge of Life and Death , continued unto them until Herod ( an Alien ) who was Contemporary with Christ took it away , and the Jews confessed , that at that time it was not Lawfull for them to put any Man to Death , which was a clear fulfilling of Jacob's Prophecy . Q. What other Prophecies in the Old Testament , did foretel the time of Christ's coming ? A. Danicl's Prophecy of the 70 Weeks , and the Prophecy of Haggai , 2. 6 , 7 , 8 , 9. Where it was plainly foretold , that Christ the desire of all Nations should come into the second Temple , and that should make it's Glory greater than the Glory of the former Temple , which was accordingly fulfilled ; the which Temple , was together with the City of Jerusalem , destroyed about forty years after Christ's Passion , the Destruction of which he foretold ; all which , confirms , he was that true Prophet , of whom Moses Prophesied ; and because the Generality of the Jews did not believe in him ; therefore according to Moses's Prophecy , they were cut off from being owned to be the true Church of God. Q. What other principal Things did Christ that great Prophet foretel ? A. That he should be put to Death , and the third day should rise again , that he should ascend into Heaven , and that after some days his Disciples should receive the Holy Ghost , and be endewed with power from on High , all which was accordingly fulfilled , Matth. 16. 21. John 3. 13. Acts 1. 5. That he should raise the Dead , and judge the World at the last day , John 11. 24 , 25. Matth. 26 , 64. Matth. 25. 40. Matth. 7. 23. Q. About what time of the World's Age from Adam's Creation did Christ suffer Death ? A. About the end of Four Thousand Years from thence , by the best account of Time. SECT . VI. Q. HOW did Christ perform the Office of a Priest ? A. In his Offering up Himself , by his Death , a Sacrifice of a sweet smell unto God for our Sins , and by his continual Mediation and Intercession for us in Heaven , Eph. 5. 2. Heb. 9. 26. Heb. 7. 25. Q. Why was it necessary that Christ should Offer up Himself a Sacrifice to God , by His Death , for our Sins ? A. To reconcile us unto God , and to make satisfaction to His Justice , and to His just and holy Law , which we had transgressed , Eph. 2. 16. Coloss . 1. 20. Q Why was the Justice of God to be satisfied for our Sins ? A. Because our Sins are a Debt , and the Justice of God required that this Debt should be paid by us , or some other for us , as our Surety , Heb. 7. 22. Q. Hath then Christ paid to the Justice of God the Debt of our Sins ? A. Yea. Q. How did he pay it ? A. By dying for us , and giving his Life a Ransom for us , Matth. 20. 28. 1 Tim. 2. 6. Q. What is a Ransom ? A. A Price that is paid for the Redemption of Captives . Q. What was his Life that he gave for us ? A. The Life of his Manhood , that he laid down , when he dyed for us . Q. Why was it necessary that He should dye for us ? A. Because Death was the Punishment that was due to us for our Sins , as it is written , The Soul that sinneth shall dye ; and Christ becoming Surety for us , by his Death , he redeems and delivers us from Death . Q. Whereas the Scripture saith , Christ has redeemed us by his Blood , and hath Bought us with His Precious Blood , as of a Lamb without spot , hath purchased us with his Blood , and that we are justified , cleansed , and sanctified by His Blood ; what Blood is meant there , and in other such places of Scripture , that mention remission of Sins by His Blood , Rom. 3. 25. Rom. 5. 9. Eph. 1. 6. Luke 22. 20. Acts 20. 28. Heb. 13. 12. 1 John 1. 7. Rev. 1. 5. 1 Pet. 1. 2. A. The real Blood of his Body , that was shed on the Tree of the Cross , when his Hands , and his Feet were nailed to the Cross , and his Side pierced , so that Water and Blood came out of his Side John 19. 34 Q. Was His Blood the only Sacrifice and Atonement for our Sins ? A. It was but a part of the Sacrifice and Atonement , for he gave his Flesh , as well as his Blood , for the Life of the World ; and his Soul was made an Offering for Sin. And , indeed , the Sufferings of his Soul were the greatest Sufferings . My Soul ( said he ) is exceeding sorrowful unto death , Matth. 28. 36. Coloss . 1. 21 , 22. John 6. 51. Q. What signifies the Word Atonement , Rom. 5. 11. A. Reconciling , Uniting , and making One , by a firm and close Union ; as when the Boards or Pieces of a Vessel are united ' by Glew or Pitch , that the Vessel Lake not , from the Hebrew word Kopher , that signifieth Pitch ; also Ransom , Redemption , Reconciliation . Q. If his Blood was but a part , why is our Redemption , remission of our Sins , Justification and Sanctification , so much attributed to his Blood ? A. By an ordinary Figure , or manner of Speech , when a part is put for the whole ; and as the Blood of the Beast is called [ in Scripture ] the Life of the Beast , so the Blood of the Man Christ , was his Life , to wit , the Life of his Manhood , which he gave a Ransom for our Sins . Q. Is it not therefore a great Error in them , who say , the Blood whereby we are Redeemed , Cleansed , Justified , is the Life , which is the Light in every Man ? A. Yea. Q. Is the Life , which is the Light , even in the Saints , that Blood of sprinkling , whereby they are Redeemed , Cleansed , Justified ? A. Nay , For any inward Gift or Grace of Light and Life in the Saints , is but the Effect or Fruit , purchased and procured by the Blood of Christ , as the Cause ; but the Cause and the Effect should not be confounded , but distinctly considered ; although by the Figure of Metonymie , sometimes the Name of the Cause is given to the Effect , as Exod. 21. 21. A Man's Servant is called his Money , because his Money bought or purchas'd him . Q. How did Christ Redeem , Reconcile , Justifie and Sanctifie Men by his Death , and shedding of his Blood for them on the Tree of the Cross ? Are Men simply , by what he then did and suffered for them , Reconciled , Justified and Sanctified , before true Faith , Repentance , and Conversion is wrought in them ? A. Men are not either Reconciled , Justified , or Sanctified , until true Faith , Repentance , and Conversion is wrought in them , Rom. 4. 5 , 6. Acts 2. 38. Acts 3. 19. Acts 5. 30 , 31. But Christ , by the merit of his Death , and shedding of his Blood , and by all that he did and suffered for us without us , procured and purchased for us , Redemption , Remission , Justification , and the inward Grace of Sanctification ; yea , Faith and Repentance , together with the Indwelling of the Holy Spirit , and the spiritual Presence of Christ with all his saving Gifts and Graces , all which in the time appointed of God are received and witnessed by all them , who are or shall be saved , Psal . 6. 18. Eph. 4. 4. Acts 5. 31. Q. What is the chief thing that is to be considered in the Death and Sufferings of Christ ? A. His most perfect , and most holy Obedience , and Resignation unto the Will of his Father ; for because he thus humbled himself , and became obedient unto Death , even the Death of the Cross , therefore God hath highly exalted him to be a Prince and a Saviour , Philip. 2. 8. 9. Q. What made his Obedience of so great merit and worth ? A. Because he offered himself through the Eternal Spirit , Heb. 9. 14. and that he was both God and Man , his Godhead gave that great dignity , worth , and value to his obedience : That as the disobedience of one Man ( to wit Adam ) brought sin and guilt upon all , so the obedience of one Man ( to wit Jesus Christ the second Adam ) should make satisfaction to God , for the Sins of all ; and as the Judgment , was by one to Condemnation , so the free gift is of many Offences unto Justification , Rom. 5. 16. 18. Q. Why did not God forgive Men's Sins without a satisfaction to his Justice , seeing Men can and do oft forgive a debt of mony , without payment , or the least satisfaction . A. The case is not alike betwixt the debt of mony and the debt of Mens Sins ; a Man may forgive a debt of mony , without requiring any satisfaction , but the Sin of Murder , no Man can forgive it , without a satisfaction of life for life , and God hath expresly required it by his Law , which may help us to understand how the Justice and just Law of God required a satisfaction ; and if Christ would make that satisfaction for us , he was to give his life for us , the just suffering for the unjust , that he might bring us unto God , God having laid on him the Iniquities of us all , who did bear our Sins on the Tree of the Cross , by whose stripes we are healed , that being dead unto Sin , we might live unto Righteousness , Isaiah 53. 6. 1 Pet. 2. 24. 1 Pet. 3. 18. By which satisfaction that Christ hath made to God for our Sins , not only the justice of God is demonstrated , but his Holiness and Purity ; for thereby he is made known to be a God , that so loveth Righteousness , and hateth Iniquity , that the very Holiness and Purity of his Nature , as well as the Righteousness of his Law required that satisfaction to be made , that the Sins of Men might be pardoned , and God and Men might be reconciled , and thus both the Holiness of God's Nature is demonstrated , and the due Honour of his holy Law is preserved , Hab. 1. 13. Isaiah 42. 21. Q. Doth not Christ his making satisfaction to the Justice of God for our Sins , hinder the free forgiveness of our sins ? How can a debt be fully paid , and yet freely forgiven ? A. The forgiveness of our Sins , Rom. 3. 24. is still a most free forgiveness to us , because God freely gave us his dear Son Christ Jesus ( out of his abundant love ) to make that satisfaction for us , and also that the Justice of God accepted that satisfaction from Christ , which in strict instice might have been required of us . Thus the wonderful Harmony of God's mercy and justice , and also of his wisdom and power is demonstrated in the way of Mens Redemption , Joh. 3. 16. Psal . 85. 10. Q. Did not Christ also give himself for our Redemption ? A. Yea , Gal. 1. 4. Titus 2. 14. Q. Doth it hinder God's free forgiveness , that he forgiveth none their Sins , without Faith , Repentance and Conversion ? A. Nay , which may help us to understand , that as Repentance and Faith on our part doth not hinder the forgiveness of God to be free to us , and of his rich free Grace , so nor doth the satisfaction of Christ to God's justice , on Christ's part hinder the same . Q. But if Christ hath suffered Death , being the Punishment of our Sin , why should men dye ? should the same debt and payment be exacted both from us and our surety ? A. By Christ's dying for us , the Death of the Body ceaseth to be a punishment ( strictly speaking ) though it is a consequence of Adam's Sin still remaining unto the Faithful ; the sting of Death ( which is Sin ) being removed , Death is changed from being a Punishment to the Faithful , to be a blessed and sanctified means to put an end to the Sorrows , Tentations , and Evils of this mortal life , and to be unto them a passage and entrance into eternal life , 1 Cor. 15. 55. 56. Q. Who were the chief acters that put Christ to Death . A. The Jews , who being filled with envy , accused him , of diverse things , and particularly for saying , he was the Son of God , which they accounted Blasphemy , and of his being the King of the Jews , and the Messiah or Christ , Matth. 27. 18. John 10. 36. John 19. 7. 12. Matth. 26. 63. 65. Q. Under whom did Christ suffer Death ? A. Under Pontius Pilate a Roman Governour , John. 19. 1. Q. Why under him ? A. Because the Jews at that time had their power taken away by the Romans , so that they said to Pilate it was not lawful for them to put any Man to death , John 18. 31. Q. Was there not a great hand of Providence in this ? A. Yea , It having been foretold , by some of the Prophets that the manner of Christ's Death , should be by Crucifying and Hanging on a Tree ; therefore that manner of death was called ( in the Old Testament ) accursed , Deut. 21. 23. to signifie before-hand , that Christ should become a Curse for us , and dye for us , the accursed death of the Cross ; and also it was foretold by David in the second Psalm , that both Jews and Gentiles should gather together and take counsel against the Lord , and against his Anointed . Q. How was it foretold by any of the Prophets , that Christ should be Hanged , or Crucified on a Tree ? A. David Prophecied , that his Hands and Feet should be pierced , which was accordingly fulfilled , and was only used , in that manner of death ; and Moses lifting up the Brazen Serpent on the Pole , or Tree , was a Figure of Christ his being lifted up on the Tree of the Cross , as Christ himself deolared , John 3. 14. Psal . 22. 16. Q. Were not all other things concerning Christ of the chiefest moment , recorded in the New Testament , as his Doctrin , Miracles , manner of Birth , Life , Death , Burial , Resurrection and Ascension , foretold by the Prophets , and recorded in the Old Testament ? A. Yea , Acts 26. 22. 23. Luke 24. 44. 45. 46. Q. Why was it so ordered by the Lord ? A. To give the greater Evidence , that Jesus , who was Born of the Virgin Mary was the Christ , seeing to him only , and to none else , could all these things agree , which were prophecied of him ; as also to shew the excellent Harmony of the Scriptures of the Old and New Testament , being all given forth by one and the same Spirit . Q. What discovery of Christ's Death , Resurrection , and victory over Sin , and the Devil , and of Salvation from Sin by Christ , had the Faithful , from the beginning of the World ? A. By the first promise , that God gave to our first Parents after the Fall , Gen. 3. 15. That he would put enmity betwixt the Serpent and the Woman , and between his Seed and her Seed , and that the Womans Seed should bruise the head of the Serpent , but he should bruise his heel ; and also by the Sacrifices , which God taught them to offer , which were Types and Figures of Christ's Sacrifice , that was to come , Heb. 11. 4. Q. Who is here meant by the Serpent ? A. The Devil , according to Revel . 20. 2. Q. What is meant by his Seed ? A. That inward Principle of defilement , and Seed of Sin , that was then sown by the Devil in our first Parents , and through their Loins transmitted to their Posterity , and that which is born of it , called in Scripture , the Old Man , and the Body of Sin and Death . Q. What is meant by the Serpents bruising the heel of the Woman's Seed ? A. That by means of the Devil , who instigated the Jews against him , Christ should suffer Death in his Manhood Nature , but his Head , that is , his Godhead , neither did nor could suffer any thing . Q. What is meant by the Woman's Seed his bruising the Head of the Serpent ? A. His Victory over the Devil , by his Resurrection from the Dead , and that by virtue of his Death , and Resurrection , the Power of Christ , by his Spirit in all the Faithful , should destroy the Devils Power and Kingdom of Sin , flay the Old Man , and Crucifie the Body of Sin in them , and in due time , wholly deliver them from Sin , and all the effects an● 〈…〉 ●equences of it , Heb. 2. 14. Coloss . 2. 15. 1 〈…〉 . Q. When are the ●●●●●ful to be fully and completely delivered from all the effects and consequences of Sin ? A. At the Resurrection of the Dead , at which time , that first promise shall have its full accomplishment , 1 Cor. 15. ●4 . Q. What places of Scripture prove that the Sacrifices under the Law , were Types of Christ's Sacrifice , and that the Blood of those Sacrifices , signified the Blood of Christ , by which remission of Sin is obtained ? A. There are divers , as Colos . 2. 16. 17. Heb. 8. 5. and 9. 9. 23. and 10. 4. 5. 6. 7. 8. 9. 10. 11. 12. 16 17. Q What is meant by that place in Zach. 9. 11. As for thee also , by the blood of thy Covenant I have sent forth the Prisoners out of the Pit , wherein is no water . Is not that Blood the Blood of Christ that was to be shed , and was accordingly shed , when he suffered on the Cross , by virtue of which , all the Faithful , who once were Satan's Prisoners , are translated out of his Kingdom of Darkness , ( fitly signified by the Pit , wherein no Water is ) and brought into the Kingdom of the dear Son of God , where is Righteousness , Peace , and Joy , Light , Life , Love and Liberty , and where Springs of living Waters flow ? A. Yea , Colos . 1. 13. Rom. 14. 17. Isaiah 12. 3. Q. Was not the Passover a Type of Christ , and as the ( Exod. 12. 7. ) Blood of the Slain Lamb being sprinkled on the Lintels and Posts of the Doors of the Israelites , saved them from the destroying Angel , so doth not the Blood of Christ the Lamb of God that was slain for us , sprinkled on our Hearts and Consciences ( not by any visible or material application , but ) by Faith applyed to us , save us from the Wrath of God , and destruction ? A. Yea , 1 Cor. 5. 7. 8. Heb. 12. 24. 1 Pet. 1. 2. Heb. 10. 22. Q. As the Israelites were to eat the Flesh of the Passover , so are not the Faithful ( not by a bodily eating but ) by Faith , to eat the Flesh of Christ's slain Body , that they may have Eternal Life ? A. Yea , John 6 53. Q What places of Scripture prove that Christ was to be a Priest , and that the Priesthood of the Law and first Covenant , was to end and give way to Christ's Priesthood , that is unchangable and to remain for ever ? A. Psal . 110. 4. The Lord hath sworn and will not repent , thou art a Priest for ever , after the order of Melchisedeck compared with Heb. 7. 11. 12. 24. Q. How is Christ a Priest for ever , seeing the Sacrifice of himself , he did offer but once , when he suffered Death on the Cross ; and by one Offering , once offered , he hath for ever perfected them that are sanctified ? Heb. 7. 27. Heb. 9. 28. Heb. 10. 14. A. Because the virtue , merit , worth and efficacy of that one Offering , once made , was sufficient for the expiation , and taking away the guilt of the Sins of the Faithful , from the beginning of the World , unto the end of it , Heb. 9. 15. Q. How is Christ a Priest after the Order of Melchisedeck ? A. Because Melchisedeck , which signifieth King of Righteousness , was not only a King , but a Priest also , so Christ is both King of Righteousness and King of Salem , which signifieth Peace , and also a Priest , and as Melchisedeck's Priesthood did far excel the Priesthood of Levi , so doth the Priesthood of Christ far excel it . Q. In what respects doth Christ's Priesthood excell that of Levi , and differ from it ? A. In many respects , as they are excellently set forth in the Epistle to the Hebrews , Cap. 7. 8 , 9 , 10. As First , Christ arose a High Priest out of the Tribe Judah . 2. He was made by Oath . 3. Not after the Law of a carnal Commandment , but after the power of an endless Life , 4. These of the Levitical Priesthood offered many Sacrifices yearly for Sin , but Christ , our High Priest , offered Himself a Sacrifice but once . 5. They were sinners themselves , and needed to offer for their own Sins as well as for the Sins of others ; but Christ was without all Sin , and only offered the Sacrifice of Himself for the Sins of others , not only for the Jews , but for the whole World. 6. By reason of death , they were not suffered to continue , but Christ continueth for ever , having once dyed , he dyeth no more . 7. They offered the Bodies , Fat , and Blood of Beasts ; but Christ offered up his whole Body of Flesh and Blood , together with his Soul , an Offering for our Sins . 8. Their Offerings were but the Figure , Type , and Shadow , his was the Substance , and thing signified . 9. Christ , by virtue of his Priesthood , was made surety of a better Testament , and of a better Covenant , which was Established upon better Promises . 10. None of all their Offerings could take away Sin , or purge the Conscience from Sin , but this his Offering once , did , to all that sincerely believe , and repent of their Sins . 11. The High Priest on the day of Atonement , being the 10th . day of the 7th . Month , every Year , entred the Holy Place made with Hands , but Christ our High Priest by his Atonement , hath entred into Heaven it self , and hath made open and manifest the way thereunto , unto all true Believers and Followers of him . 12. The Jews paid the Tythes or Tenths of their Increase to the Priests and Levites , and they paid out of their Tenth a Tenth to the High Priest ; but the true Christians , which are the true spiritual Jews , give both themselves , and their All to Christ their High Priest , and are ready to serve Him , and his Gospel , with their All , for the propagation and service of his Gospel ; and if need be , and occasion requireth , freely to give more than the Jews gave for the service of the Gospel . Q. What is signified by Christ's descent into Hell , according to the words of the Creed ( commonly call'd the Apostolical Creed and the 10th . Psalm , Thou wilt not leave my Soul in Hell. A. That he remained in the State and Condition of the Dead , all that time betwixt his Death and Resurrection , in which interval of time he did further Conquer and Overcome the Powers of Hell and Death , and made a glorious Triumph over them , both at his Death and after his Death , ( being free among the Dead , Psal . 88. 5. ) And at his Resurrection and Ascension into Heaven , having led Captivity Captive , Psal . 68. 18. Q. How , or in what Sense , did he lead Captivity Captive ? A. By his powerful and victorious Conquest over the Devil , Death , and Hell , having loosed the pains of Death , it being impossible he could be held or detained by them : He overcame the Devil and all his Angels , who had Captivated so many Souls , and made a Captive of him ; by means of which , many Thousands of many Nations , by the Power of Christ , through the Preaching of the Gospel , soon after Christ's Ascension , were rescued from the Devil's Bondage , and from serving him by their abominable Idolatries , and other vile Sins and Lusts , and became Servants of God and of Christ ; and by the same Victory then obtained , the Kingdom of Sin and Satan will be more and more weakned , until it be utterly destroyed , and the Kingdom of God and Christ , in Truth , and Righteousness , and Holiness , advanced until its perfect State. Q. Was the Guilt of our Sins laid upon Christ , and imputed to him , when he suffered Death for our Sins ? A. As Guilt signifieth obligation to Punishment it was laid upon him , and imputed to him , but not strictly and properly speaking , as it signifieth the blame or the culpableness of them : As when that Grocian King , with his free consent and desire , suffered Punishment for his Son , to lose one of his Eyes for his Sons Adultery , another Eye being taken from his Son , that the honour and justice of his own Law might be preserved ; yet , who will say , that the blame of his Son's Crime was his , or that he was blame-worthy on that account ? Q. How is that place of Scripture to be understood , Is . 53. 9. With his Stripes we are healed ? Were not these Stripes his Sufferings both of Soul and Body as Man , that he suffered without us ? A. Yea , with , or by which we are healed , because they were of that merit and efficacy , that by them he procured and purchased that inward Virtue and Grace to be given us , by which the Wound and hurt that Sin had given us is healed , and by means of which , that pure healing Balsam and Oyl comes from him into our Souls for their healing . Q. What Figure or Type of this was given in the Old Testament ? A. The beaten Oyl , that by the beating and bruising of the Olive , came out of it , which was commanded , together with the fine Flower that came out of the Wheat , by its being ground , to be offered with the daily Sacrifices , and 〈◊〉 the Wine that was to be offered , with the 〈…〉 ring , which was the Blood of the Wine 〈◊〉 after it was pressed ; also the Water that 〈◊〉 out of the Rock , being struck by Moses 〈…〉 that refreshed the Israelites , when they were ready to dye for thirst , hath the like 〈◊〉 ●…tion ; the beaten Oyl , the fine Flower , and the Wine , in these Offerings , did all of them signifie , as well as the Water that came out of the Rock , when struck by Moses's Rod , the healing , nourishing , and refreshing Vertue of Christ's Grace , which is given us by his Sufferings , Exod. 29. 38 , 39 , 40 , 41. Q. Is it not therefore a gross perversion of that place of Scripture , to understand by the Stripes of Christ , wherewith we are healed ( as some have understood them ) the Stripes wherewith Men by their Sins stripe Christ in themselves , wound and bruise him , as some affirm , or yet the stripes that he ( The Light Within ) giveth them in their Consciences when they sin ? A. Yea. Q. Did Christ's Body in the Grave see Corruption ? A. Nay . Acts. 2. 31. Q. Did it really rise on the third day ? A. Yea. Q. Was it his real Body which appeared to his Disciples after his Resurrection , which spoke unto them , and did Eat and Drink with them ? A. Yea. Q. What Sign or Figure of Christ's Restirrection in the third day did Christ himself give out of the Old Testament ? A. The Sign of Jonas , Matth. 12. 39 , 40. That as Jonas was three days and three nights in the Whale's Belly , so should the Son of Man be three days and three nights in the heart of the Earth . Q. What Figure in the Old Testament did signifie that Christ should rise from the dead on the first day of the Week , being the next day after the Sabbath , and be the first Fruits of the Resurrection ? A. The sneaf of the first Fruits of their Harvest , Levit. 23. 10. 11. which they were to bring to the Priest , and which he was to wave before the Lord , on the morrow after the Sabbath , that answers to the first day of the Week wherein Christ rose from the dead , and became the first Fruits of them that sleep . Q What signified the waving of the Sheaf ? A. The waving of it was the Priest's moving it Southward and Northward , Eastward and Westward , signifying the Redemption and Salvation of all the Elect by Christ Jesus , from the South , North , East and West Parts of the World , called , the four Winds of Heaven , Luke 13. 29. Q. What other Type in the Old Testament , signified our Redemption by the Death of Christ , our high Priest ? A. The Release of the Man-slayer , out of the City of Refuge , by the Death of the high Priest , so that he had liberty to return to his ancient Inheritance . Q. What did the year of Jubilee , that was each fiftieth year , signifie wherein they had their former Inheritances restored , after they were sold ? A. Our Restoration by Christ , who came in the fiftieth Generation , from the Flood of Noah , which was as a beginning of the new World ; for from Arphaxad , ( who was the first that was born after the Flood ) to Abraham are eight Generations , and from Abraham to Christ , forty two Generations , making in all fifty Generations , Gen. 11. 12. Matth. 1. 17. Beside what Mystery lyeth hid in the number Fifty . Q. Is it not a great Error in them , who say , that Christ 's Body evanished , or was changed in Substance , and did not ascend , but another Body in its place and stead ? A. Yea. Q. What is the hurt and evil Consequence of that Error ? A. It overturns , not only all the Ground of the Hope of the Resurrection of our Bodies , but of our whole Salvation ; for it Christ be not risen , they that are sallen asleep in Christ are perished , and all their Faith is vain , and Preaching vain , and all Men are yet in their Sins . and the Apostles are false Witnesses , and Christ 's Prophecy , ( who foretold his Resurrection on the third Day ) hath failed , 1 Cor. 15. 13 , 14 , 15. Q. But may not his Resurrection be owned , and not his Ascension into Heaven with the same Body ? A. The one cannot be owned without the other ; for if Christ 's Body did not ascend , it did evanish or return to Dust , and Christ Dyed again , and his Body suffered Corruption , ( which could not be ) for the Scripture witnesseth , that Christ having once dyed , dyeth no more , Death hath no more dominion over him . Q What Scriptures in the Old Testament , foretold Christ 's Ascension ? A. Diverse places , such as Psal . 24. 7 , 8 , 9 , 10. Psal . 47. 5. Psal . 68. 18. Isaiah . 52. 13. Gen. 49 9. Q. What Figure in the Old Testament did signifie Christ 's Ascension ? A. The burnt Offering , the Smoke of which ascended straight upwards , whence it has its name in the Hebrew , from a word that signifieth to ascend ? Q Was not Isaack's being said on the Altar , and afterwards being raised alive , a Figure of Christ 's Death and Resurrection , according to Heb. 11. 19. Q. Is there a real place above the Earth , called Heaven , into which Christ hath entred with his Body , and whole glorified Manhood of Soul and Body ? A. Yea. Q How doth this agree with Scripture , that saith , Flesh and blood cannot inherit the kingdom of God ? 1 Cor. 15. 50. A. It is the same Body in Substance , though changed greatly in Manner and Qualities , from Natural or Animal , Gen. 11. 12. Matth. 1. 17. to Spiritual , from Mortal to Immortal ; such as the Bodies of the Saints shall be at the Resurrection . Q. Why do we not see that Heavens with our bodily Eyes , into which Christ 's Body is entered ? A. Because of the Weakness and Grossness of our Flesh , and of our fleshly Sight , which can scarce see the Body of the Air , that we breath in , nor behold the brightness of the Sun ; but when our Bodies shall be changed , and made Spiritual at the Resurrection , we shall see the glorious Heavens , and also the glorious Body of Christ , and the glorified Bodies of all the Saints in Heaven . Q. Is there also a real place , called Hell , into which the Wicked both Soul and Body shall be cast at the Day of Judgment ? A. Yea , which is that called Tophet , Isaiah 30. 33. Which hath been ordained of old , he hath made it deep and large , the Pile thereof is Fire and much Wood , the Breath of the Lord like a stream of Brimstone doth kindle it . Q. What signifieth Tophet , and why is it so called ? A. Tophet signifieth the beating of a Drum , and was the place where the Idolatrous Israelites burned their Children , and Sacrificed them alive to their Idol Molech , where they used to beat Drums , to hinder them from hearing the pitiful Cry of their Children ; therefore by a Metaphor , Hell is called Tophet , and by the like Metaphor , Hell is called by Christ in the N. Testament , Gehenna , i. e. the Land or Field of Hinnon , where all the Filth of the City of Jerúsalem was cast into , that piece of Ground having formerly belonged to a Man called Hinnon . Q. Why hath God so ordered it , that as the place of Reward to the Saints , and of Punishment to the Wicked , should not be seen by us in this Life , nor apprehended by any of our outward Senses ; so that none should come from the Dead , to tell us of these things ? A. That thereby we might have the greater occasion for the Exercise of our Faith , which is the Evidence of things not seen , Heb. 11. 1. We have not only Moses and the Prophets Testimony concerning future Rewards and Punishments , but the Testimony of Christ himself , who rose from the Dead , and hath given us in the Records of the holy Evangelists and Apostles in the New Testament , full and sufficient Ground of Faith , to believe these things , to which the Spirit of Truth doth bear an inward Witness , and who will not believe on such great Evidences , nor would they believe , if any should rise from the Dead to tell them , Luke 16 31. Q. How is Christ the Object of our Faith , for Remission of Sin and Justification ; is it as his Blood is shed , in us , and as he offers up himself a Sacrifice in us ( as some say ) to appease the Wrath of God ? A. Nay , for all such Notion of Christ 's blood being shed in us , and his offering up himself in us a Sacrifice for Sin , to appease the Wrath of God , is false , and contrary to Scripture , &c. Q Is then Jesus Christ considered as he died for us without us , and rose again , and as he was the Sacrifice for our Sins by his Death , and Blood that was outwardly shed , the Object of our Faith , for Remission of Sins and Justification ? A. Yea , Rom. 10. 9 , 10. Coloss . 1. 20. Heb 12. 2. Acts 10. 41. SECT . VII . Q. HOW doth Christ perform his Kingly Office ? A. By his various Administrations of it in the several Parts thereof . Q. Which are the several Parts of it ? A. First , Such as respect Angels , both good and bad , and the whole Creation . Secondly , Such as respect the World , or that part of Mankind that do not belong to his Church . Thirdly , Such as belong to his Church . Q. Hath Christ a Kingly Power and Government over all the good and holy Angels ? A. Yea , Heb. 1. 6 , 7. Col. 2. 10. Eph. 1. 21. Phil. 2. 10. Mark 1. 25 , 9 , 25. Luke 4. 35 , 9 , 42. Q. Hath he also a Power and Government over the evil Angels , and all evil and unclean Spirits , and the Devil the Prince of them ? A. Yea , as plainly appeared , by the Power and Authority he used to cast forth the unclean Spirits out of the Bodies of many that were Possessed . Q. Hath Christ also a Kingly Power and Government over Heaven and Earth , and the whole Creation ? A. Yea , as is evident from his own words , that all Power in Heaven and Earth was his , being given him of the Father , Matth. 28. 18. Matth. 8. 26 , 27. Mark 2. 27 , 28. Acts 10. 36. And which he shewed by his commanding the Winds and the Seas , and the great Miracles which he wrought , who , as he was Lord of the Sabbath , so he was Lord of all Creatures ? Q. How doth Christ put forth his Kingly Power and Government over Devils and wicked Men , seeing they are Disobedient to him ? A. By restraining and limiting their Power , over-ruling their evil Designs and Actions , and causing them to turn to his Glory , and the Glory of his Father , and to the good of his chosen ; and lastly , by Judging and Punishing them at the last day , Psal . 76. 10. Rom. 8. 28. Acts 17. 31. Matth. 8. 29. Q. How doth Christ perform his Kingly Office over the World , or that part of Mankind , that do not belong to his Church , and neither are , nor shall become Members of it , but remain Impenitent to the last ? A. By giving them a righteous Law , universally in their Consciences for the Transgression of which , they are liable to his Judgment , Rom. 2. 12. As well as they , who have transgressed against the outward written Law or Gospel . Q. What places of Scripture prove , that the Gentiles , or that part of Mankind , which have not the outward written Law , nor Gospel , have a righteous Law placed by God and Christ in their Hearts and Consciences , according to which , they are liable to be Judged ? A. There are many , such as Gen. 6. 3. Psal . 94. 10. Job 28. 28. Micah 6. 8. John 1. 4 , 5 , 9. Rom. 1. 18 , 19 , 20 , 21. Rom. 2. 14 , 15. Q. Is that Law in Men's Consciences , universally any other than the meer Reason of Man , commonly called human Reason , and the Use or Improvement of it by its meer natural Actings ? A. Yea , for it is really Divine , being given them of God to Rule and Govern all the natural Faculties of Man's Soul ; even his Reason it self , which is out Corrupted , and dictateth false and corrupt things to Man in his corrupt State ; but this Law of Righteousness , writ by God's Finger in his Heart , neither is , nor can be Corrupted ; it is a Light given to enlighten his Reason , and as a Lamp to him in his night State , or as the Light of the Moon and Stars in the night Season , Rom. 1. 13 , 12. 1 Thess . 5. Q. If any Men should be found , who have Obeyed this Law , or Light in their Consciences , universally , should they be saved , not having Faith in Christ Crucified ? A. First , it is an improper and unfit Supposition , because , never any have universally Obeyed it in all Points ; for according to the Scriptures Testimony , all have sinned , and fallen short of the Glory of God , and the Scripture hath concluded all under Sin ; for he who Transgresseth in one Point , is guilty of the whole Law , and whatsoever the Law saith , ( whether outwardly or inwardly written ) it saith to them that are under it , that every mouth may be stopp'd , and the whole world become guilty before God , Rom. 3. 9. 10. 19. 23. Jam. 2. 10. Secondly , upon that supposition , Men could not be saved with Eternal Life and Salvation , by their best works and most perfect obedience , to any Law or Light in them , because Eternal Life is the gift of God through Jesus Christ our Lord , and not the wages of Mens obedience , nay , not of the Saints ( in a strict sense ) for ( as saith Paul ) the Scripture hath concluded all under Sin , that the promise ( to wit of Eternal Life and Salvation ) by Faith of Jesus Christ might be given to them that believe , Gal. 3. 22. Q. But did not Paul say , that the doers of the Law are justified , and that some of the Gentiles , who had not the outward Law , were doers of the Law , or did by Nature the things contained in the Law , and that their thoughts accused , or excused one another ? Rom. 2. 13. 14. 15. A. Though they did some things contained in the Law , yet they did not all things , but failed in divers respects , ( as oft even the Faithful do ) and that their , thoughts excused them at some times , as well as at other times accused them , this proveth , they did nor perfectly fulfil the Law , wherein they were excused , it was but in part , and in comparison of greater Sinners , as Christ said , concerning Tyre and Sidon , Sodom and Gomorrah , that should rise up in judgment against the Jews ; yea , excusing in the largest sense is far short of justification before God , which none but Believers in Christ Jesus have . Q. How then are Peter's words to be understood , that God is no respecter of Persons ? But in every Nation , he that f●areth him and worketh righteousness is accepted with him ? A. There is a twofold acceptance , the one of a Servant , the other of a Son : Cornelius and his Houshold being pious Gentiles , who did fear God and work Righteousness , were accepted in that State as Servants , but this was short of the justification and acceptance of Sons , and of being in a State of Salvation , which none have , but through Faith in Christ Jesus ; and that Cornelius , before Peter Preached Christ to him , ( as he dyed and rose again ) was not in the State of Salvation , with respect to Eternal Life , is evident from the Angels words to him , how that Peter should Preach words to him , whereby he and all his House should be saved . Moreover that through faith in Christ , as he dyed and rose again Peter Preached remission of Sins to Cornelius , and not through his Obedience in respect of what he did formerly , is clear from Acts 10. 43. To him ( said Peter ) gave all the Prophets witness , that through his Name , whosoever believeth in him shall receive remission of sins . Q. Doth it from hence follow , that all the Heathens , however so virtuous , and all others of Mankind , who have not had Christ and the Gospel outwardly Preached to them , and have not outwardly heard it , are perished , and shall be damned ? A. Nay , it no wise followeth , for tho' Gods ordinary way of Salvation is by the outward means of the Word outwardly preached or read ; yet this hinders not , but that others may be , and shall be saved , who have not outwardly heard , God working by his Spirit , when , where , and how he pleaseth . Q. Doth not this therefore lay a foundation of a judgment of Charity , for such upright and virtuous Gentiles as Cornelius was , before , Peter Preached Christ to him , of whom we read in the New Testament , and as Abimelech was , of whom , and of his uprightness we read in the Old Testament , Gen. 20. 5. 6. who have not had the Scriptures and other outward means of Salvation , afforded unto them , that Christendom hath , that they are not without a possibility of Salvation , ( though not on the account of their Works ) through Faith in Christ Jesus , seeing God who is Light ( and in a true sense may be said to be the Light in them , as being the Author and Fountain of all true Light , or illumination , whether common or special ) is abundantly sufficient to give them what degree of Faith in Christ Jesus , either implicit or explicit , for Eternal Salvation , he thinks needful to them . A. Yea. Q. But it is one thing , what God can do , or is sufficient and able to do , and another what he doth , or is pleased to do . Have any such a degree of Faith , either explicit or implicit , given them of God , by his inward teaching and illummation , without the Scriptures , as doth suffice to their Eternal Salvation . A. Abraham , Job , and divers others have so bad it , and all the Heirs of Salvation , wheresoever scatter'd , shall have it , when and how God pleaseth , whose ways are above our ways , as the Heavens are above the Earth ; for as there is no Name under Heaven , whereby Men must be saved , but the Name of Jesus , even him that dyed and rose again , neither ( as Peter said ) is there Salvation in any other , Acts 4. 12. so nor is there any promise of Salvation to any but through Faith in that same Jesus ; for it is one God that justifieth the Circumcision ( i. e. the Jews ) by Faith , and the Uncircumcision , Rom. 3 , 30 〈◊〉 c. the Gentiles ) through Faith , and another way than by Faith ( or without Faith , in Christ Jesus , the scriptures do not hold 〈◊〉 for attaining Eternal Life and Salvation . Q. How doth Christ perform his Kingly Office in and over his Church ? A. By converting them , and ●●●hering them out from among the Dross an●●●●…ish of the World to himself , ( God having 〈…〉 in Christ Jesus before the Foundation of the World , that they should be holy , and having given them to him , Ephes . 1. 4. Joh. 6. 37. 39. Joh. 1● . 6. ) by giving them the Holy-Spirit , and the saving Gifts and Graces thereof to sanctifie , renew , and regenerate them , into his own Image and Likeness , and to crucifie and mortifie the Old Man in them , with his deeds , by pardoning their Sins and justifying them , by giving them his Laws , and writing them in their hearts , by protecting and defending them , and ruling them by his spiritual Presence and Indwelling in their hearts , and by subduing his and their Enemies , Matth. 1. 21. Acts 3. 26. 1 John 3. 58. Jer. 31. 18. 19. 33. 34. John 11. 92. Isa . 11. 12. Isa . 43. 5. 6. 7. John 16. 7. 8. 9. 10. 11. 12. 13. 14. Titus 3. 4 5. 6. Mark 2. 10 John 10. 28. 29. Isa 9. 6. 7. John 17. 23. 26. Psal . 110. 1. 2. 3. 5. 6. Coloss . 2. 11. 12. Q. Was not Christ's Resurrection from the Dead , and his Ascension into Heaven , as well as his giving , and sending down the Holy Ghost upon his Disciples , on the day of Pentecost , all great and glorious Acts of his Kingly Office and Power ? A. Yea , John 10. 17 , 18. Psal . 68. 18. Eph. 4. 8 , 12 , 13. Q. What place of Scripture in the Old Testament was a Figure of Christ's giving the Holy Ghost on the day of Pentecost , which was the fif●●●th day from his Resurrection ? A. The Feast of Weeks , that was commanded to be kept on the fiftieth day from the day , 〈…〉 Sheaf of the first Fruits was offered Levit. 23. 15. 16. Q. Is Christ to come from Heaven to judge all Men that ever lived , or shall live , even the quick and the dead ? A. Yea , as the Scriptures plainly testifie , 2 Tim. 4. 1. John 5. 27 , 28 , 29. Q. Will his coming and appearance be without us in his glorified Body , and true Manhood Nature ? A. Yea. Acts 1. 11. Q. When will that time be that he will so come ? A. Of that Day and Hour knoweth no Man , nor the Angels in Heaven , Matth. 24. 36 , 42 , 44. The coming of Christ is infallibly certain , but the particular time of it , God would not have made known unto Men , that we may be continually watching , and give no way to security or sloath , but be always preparing for our Lord 's coming . Q. How , or in what manner will Christ come ? A. He will come with great Power and Glory ( by which Power he will raise the dead Bodies of all Men , both Just and Unjust ) in the Glory of his Father , and of his holy Angels , with the Voice of the Archangel , and the mighty sound of a Trumpet , in Kingly . Power and Majesty , who is King of Kings and Lord of Lords , Matth. 15. 27. Mark 8. 38. 2 Thess . 7. 8 , 9 , 10. 1 Thess . 4 16. Q. Is then his coming to raise the dead , and to judge the quick and the dead , a part of his Kingly Office ? A. Yea , Matth. 25. 34 , 40. Rev. 19. 16. SECT . VIII . Q. WHat did the Covenant of Works , or the Law of Works , require of Men ? A. The Law and Covenant of Works required of Men perfect and perpetual Obedience in their own Persons , and doth so still require of all that are under it ; so that the breach of it , and the transgression against it , in the least point , brings under Wrath and Condemnation , and the Curse , without any promise of forgiveness ; the terms of which are , Do and Live , Rom. 10. 5. Gal. 3. 10 , 12 , 13. Q. Were not many of the Jews and Twelve Tribes of Israel , under the Covenant of Works ? A. Yea. Q. What was that Covenant of Works ? A. The Moral Law , delivered to them in the two Tables of Stone from the Lord himself by the Hand of Moses ( the which Law written and engraven in Stones , though Glorious , is called by Paul the Ministration of Death and Condemnation . 2 Cor. 3. 7 , 9. ) and some other positive and special Laws , as contained in the Books of Moses . Q. Was the Law of Circumcision , the Passover , the Sacrifices of Sin-offerings , any part of the Covenant of Works ? A. Strictly considered they were not , but according to the design of God , and their true signification , they all belonged to the Covenant of Grace , as it was then administred , as Signs and Seals thereof ; being a part of the more obscure Administration and Dispensation of it for that time , as under Vails and Figures , during that state of Minority , as it were of the Church . Q. But such as relyed and rested upon their Obedience that they performed to these Laws , and had not Faith in Christ , and relyed not upon the free Love , Mercy , and Grace of God , in and through Christ ; did they not make it a Law of Works to themselves , and so fell short of Justification ? A. Yea , Rom. 10. 3. Q. And are not many , called Christians , in the same danger , if they rely and rest upon their Obedience to any Law , either Outwardly or Inwardly given them , as the Foundation of their Justification ? A. Yea. Q. Are the Gentiles , who have not either Law or Gospel outwardly Preached or Administred to them , under any other Covenant of God , than that made at first with Adam ? A. They are not under any other Covenant , but they are under the Law of Righteousness , writ or plac'd by God in their Hearts and Consciences , Rom. 2. 15. Q. Why may not the Gentiles , in their meer Gentile-dispensation , be strictly said to be under a Covenant of Works , without respect to Adam ? A. Because all Covenants that ever God made since with Men , both were by some special Revelation , and had some external Figure or Signs given by God for its Confirmation ; but so is not this Law universally put in all Men. Q. May not this divine Law or Light , put in all Men , be called the Law or Light of Nature , which seemeth warranted by Rom 2. 14. where it is said , The Gentiles do by Nature the things contained in the Law ? A. If by Nature , in that place , we understand the Nature of Man , to be the subject of Reception , and not the efficient Cause and Author of it , it may be in called : But tho' Man's Nature is the subject of it , yet it is God , and the eternal Word that is the efficient Cause , Author , and Original of it , and not the corrupted and defiled Nature of Man. Q. What is the nature of the Covenant of Grace , called the New Covenant ? A. It holds forth Remission of Sin , and Justification freely , by the Grace and Favour of God , through Jesus Christ the Mediator of it , the promise of the Spirit , and the saving Graces and Gifts thereof , for our Sanctification , Regeneration , and Renovation , and for our mortifying and crucifying the Old Man , and the body of the Sins of the Flesh , the taking away the heart of Stone , and giving us a heart of Flesh , God's writing his Laws in those hearts of Flesh , and giving us his special teachings and special Illuminations , Operations , and influences of his Holy Spirit , working in us Faith , Hope , and Love , and filial Fear , and all other Virtues and Fruits of the Spirit , and true Gospel Repentance all suited to the Gospel and new Covenant Dispensation , and all this freely by , and through , and for Jesus Christ's sake , together with the promise of Eternal Life and Salvation , Jer. 31. 33. 34. Jer. 32. 39. 40. Ezek. 11. 19. 20. 36. 25. 26. 37. 26. 27. Gal. 4. 24. 26. 28. Heb. 12. 24. Isa . 44. 3. 4. 59. 21. Q. But doth not the Covenant of Grace require any terms or conditions on our part , as Faith and Repentance , and new Obedience ? A. It requireth nothing of the true Subjects of it , as terms and conditions , but such as God promiseth freely to give , the Faith and Repentance and Obedience that it requireth , God has promised freely to give ; by virtue of his Covenant ; and no condition , or terms , that Men can perform , are any the least moving cause , to move God , to enable us to perform those conditions . Q. But is there not an Order , in the way and manner of God's giving his many several Favours , Gifts , and Blessings , to the Children of the New Covenant , as remission of Sin , Justification , Adoption , and Eternal Salvation ? A. Yea , There is an excellent Order , of some things to go before , and other things to follow ; some of which go before , and others follow only in order of Nature , and others in order of time , as plowing and sowing the Ground goes before Harvest and Reaping ; yet neither the plowing or sowing are the moving cause to move God , to give the Fruit and Increase . Q Doth then Faith and Repentance , in order of Nature go before remission of Sin , and Justification , though they are together in time ? A. Yea. Q. How doth this appear from Scripture ? A. By many plain testimonies of Scripture , as first , concerning the necessity of Conversion and Faith , in order both to forgiveness of Sin , Justification , and Salvation . This was Paul's Commission given him by Christ unto both Jews and Gentiles , Acts 26. 18. To open their eyes , and to turn them from darkness to light , and from the Power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them , which are sanctified through faith that is in Christ Jesus ; and Rom. 10. 6. The righteousness which is of faith , speaketh on this wise , say not in thy heart , &c , v. 7. but what saith it , the word is nigh thee , even in thy mouth , and in thy heart , that is the word of faith , which we preach , that if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved ; for , with the heart man believeth unto righteousness , &c. Again , Rom. 8. 29 , 30. In that excellent golden Chain , containing several Links that follow one after another : There is Predestination going before Calling , and Calling before Justifying , and Justifying before Glorifying . The Calling ( that is , not an outward Calling only , but chiefly an inward Calling , and inward Work of God's Holy Spirit enlightning the understanding , and moving the Heart and Will to answer the Call ) is not the proper Cause of either Justification or Glorification , but a necessary antecedent of it in order of Nature , as the holding out of the Hand is antecedent in order of Nature , to receive a free gift from him who freely gives ; for Faith has no causality , in order to receive forgiveness of Sin , and Justification , more than the Hand has to receive a rich and free Gift , which Faith is also the free Gift of God. Again , Acts 10. 43. Said Peter in his Preacing to Cornelius and his Friends , To him , ( viz. Christ Jesus , ) even him whom they Slew , and Hanged on a Tree , gave all the Prophets witness , that through his Name , whosoever believeth in him shall receive remission of Sins . Secondly , As to Repentance , its being necessary in order to forgivness and blotting out of Sins , Peter's words are plain , Acts 3. 19. Repent ye therefore and be converted , that your sins may be blotted out , &c. And Acts 5. 30 , 31. The God of our fathers raised up Jesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance unto Israel , and forgivness of sins . And Luke 24. 47. Christ , after his Resurrection , taught the Disciples the true Method and Order of Preaching , That repentance and remission of sins should be preached in his Name , among all Nations , beginning at Jerusalem . Thus we see how though Repentance and Remission of Sins are joyned together in those places , yet in order , Repentance is put antecedent to Remission of Sins . Q. But is not Repentance a proper effect of remission of Sin , as the Soul has a lively sense of it wrought by the Spirit of God in the Soul , as it was said of Mary Magdalen , she loved much , because much was forgiven her , who was a deep and great Penitent ? A. As some degree of Repentance is antecedent to forgiveness , not as its Cause , so there are other degrees of it that are consequents thereof , and may be called the effects of it . Q. Are the Infant Children of believing Parents within the Covenant of Grace , together with their Parents , so that the Promise is to them and their Children ? A. Yea , Act. 2. 39. Gal , 4. 28. Gen. 17. 7. 1 Cor. 7. 14. Q. What is the alone meritorious and material Cause of Mens Justification before God ? Is it not the Righteousness of Christ's most holy and perfect Obedience ( unto Death , and the shedding of his most precious Blood ) done and performed by him without us , freely of God imputed to us , and received by Faith ? A. Yea. Q. What places of Scripture in the Old Testament hold forth the Justification of the Faithful , and their eternal Salvation by Faith ? A. That in Genesis 15. 6. compared with Rom. 4. 2 , 3. Abraham believed in the Lord , and it was counted to him for Righteousness ; from whence Paul inferred , that Abraham was not justified by Works , though he was a very holy Man , but by Faith. And though Abraham's Faith is not expresly said to have been in Christ , as he was to come and suffer Death for our Sins in the Flesh , yet it is certainly imply'd , for the great Promise of God to Abraham was , That in his seed all nations of the earth should be blessed , and therefore Abraham also was blessed in that seed , which seed was Christ , as he came in the Flesh , out of Abraham's Loins , [ and not the Light within , or inward Principle and Seed of God in Mens Hearts , as some have most perversly construed ] a great part of which Blessing was forgiveness of Sins , and Justification through the Righteousness of Christ , without us , freely imputed to us , for that Abraham believed in Christ , as he was to come and suffer death in the Flesh , and rise again , is clear , Abraham saw my day and rejoyced ( said Christ , ) yea , he received Isaac after he had laid him on the Altar , in a Figure that signified his Faith , that Christ should not only suffer Death , but be rais●d from the Dead . And for Justification , by Faith in Christ , given to the holy Ancients , Paul Cites that place of the Old Testament , in Habukkuk 2. 4. The just shall live by his faith And Peter qu●●es a place in Isaiah 2. 8 16. 1 Pet. 2. 6. Behold I lay in Zion a chief Corner Stone , Elect : Precious , and he that believeth on him shall not be confounded . And that Cloud of Witnesses mentioned Heb. 11. Who are all said to have dyed in Faith ; their Faith did certainly respect Christ Jesus , as he was to suffer death , and rise again , because he was , and is the sure Foundation , to whom all the Prophets gave witness , that whosoever believeth in him should receive remission of Sins . Q. How then is James to be understood , who saith Abraham was justified by Works , and Rachab ? A. Not in the sight of God , but as an evidence both to themselves and others , that they were justified . Q. Are they not very fallacious , who Teach Justification , by the Righteousness of Christ imputed to the Faithful , and mean thereby the inward Work of Righteousness , or Sanctification wrought in them ? A. Yea. Q. And is it not Popish , and contrary to Scripture to Teach , that the Works which Christ works in us , or which we work by the help of his Spirit , are meritorious of Justification , seeing Abraham , whose Works were such , was not justified by his Works ? A. Yea. Q. And is not the ground of their so Teaching false , and proceeding from great Ignorance ; whereas they ●y , the Works that Christ or the Spirit works in us are not ours , but Christ's ? for though Christ , by his Spirit , is the efficient Cause of them , yet he is not the only efficient , for we also work with him , and we are the only formal Cause of them ; it is not Christ in us , that Repents , Believes , Obeys , but we , by his help and assistance ; and therefore , tho' Christ is a perfect Agent , yet while we are not perfect , the Work is not perfect ; for the nature of the Effect followeth the imperfect Cause , especially the formal Cause . An Effect altogether good , must have all its Causes perfectly good ; otherwise , if there be a defect but in one of them , the Effect is imperfect ? A. Yea. SECT . IX . Q. WHat use hath that inward Law of Righteousness , or Illumination in all Men , given them by Christ , if no Man can be eternally Saved by it , without Faith in Christ Crucified ? A. It is of great use , as it is a preparatory Ministration of the Spirit , in a lower degree and kind of Operation , for convincing of Sin , and giving the knowledge of Sin , and working in the Soul a sense of God's Wrath and Judgment for Sin , that is of that service to Men ; as when Men are Condemned to dye for their Crimes , and afterwards hear of the King 's gracious and free Pardon , their former Condemnation makes the Pardon the more precious and acceptable to them . That was it that Paul calls the Ministration of Death and Condemnation , 2 Cor. 3. 7 , 9. that was glorious in its Season , that is , antecedent and preparatory to the Ministration of Justification that followeth , and is much more glorious : For as God led Israel of old by Sin●●i , where the Law was given with terror , to Sion and Jerusalem , that signifieth the Vision of Peace ; and where the Temple was built , without the noise of a Hammer , 1 Kings 6. 7. So God now leads his Israel through the inward Ministration of the Law , to the inward Ministration of the Gospel and New Covenant of Grace , of Life and Peace . Q. What other use hath it , especially to the Faithful , who are come under the New Covenant ? A. So far as the dictates and teaching , Light and Knowledge of it extends , it serves for a Rule of Life ( together with the Scriptures ) in things of moral Honesty , Justice , and Temperance ; for if our Reason as Men be still of great use to us , in things of Reason , certainly that Law or Light in us , and in all Men , that is greater and more excellent , than Humane Reason , is of great use and service to the most Faithful . And Obedience to it , as a Rule of moral Life , is so necessary , that no Man can be saved without sincere Obedience to it . Q. But doth not the more special Light and Illumination of Faith , given to the Faithful under the New Covenant , make the other void and useless , and as it were extinguish it , as the Light of the Day seems to extinguish the Light of the Night ? A. Nay : For as Christ said he came not to destroy the Law and the Prophets , but to fulfil them ; so he is not come , either Outwardly , or Inwardly to destroy either our Reason , as Men , or any former Light or Illumination , that he had given ; nor doth the Light of the Day extinguish the Light of the Night , strictly speaking , though it may seem so to do , but doth rather strengthen it , and better it . And why should the more excellent Light of Faith extinguish this other Light of Moral Justice , more than it doth extinguish our Reason as Men , which by experience is not so found , but the contrary , that the more we are enlightned by , or with , the Light of Faith , our Reason is the more refined , pure , and clear , strong and vigorous . Q. What ground of Scripture is there for Two Lights , or more than one ? Is there not rather one only Light , which is God , and the Word Christ , which is one with him , that inwardly shineth in the hearts of all Men ? A. The Light originally is but one , and that is God , and Christ the Eternal Word , the Fountain of all Light , Wisdom , Grace , and Goodness ; yet this one Fountain sendeth forth its various Streams according to his good Pleasure ; and though there is but one God , yet there is diversity of Operations , and but one Christ , yet diversity of Ministrations , and but one Spirit , yet diversity of Gifts , as the Scripture plainly declareth ; hence we find in Scripture , that God is called the Father of Lights , and the God of all Grace ; also we read both of the manifold Wisdom of God , and his manifold Grace ; and of the seven Spirits of God , answering to the seven Lamps , or Lights in the Sanctuary , which Solomon , according to the Wisdom given him of God , increased the number of unto Ten. Q. But can God , or Christ , as he is the Word , be said to be a Light in Men , either universally in all Men , or specially in faithful Men ? A. Yea , both universally in all Men , and more specially in the Faithful , it being generally acknowledg'd , not only by Christians , but by Heathen Poets , Orators , and Philosophers , that God , and his Word and Spirit , is in all the Creatures ; and as it is said in the Book called Wisdom , Gods incorruptible Spirit is in all things , Wisdom 12. 1 So that there is no Goodness , or Virtue , or Excellency , that is in either Stone , Metal , Vegetable or Animal , but God is the Author and first Cause of it ; and that , not as at a distance , or without things only , but as near , yea , so near , that , as God is in all things , so all things are in him ; and in him we live , and move , and have our Being ; and therefore , as God is Light essentially in , and to himself , so by an easie Metonymie , God and Christ may be said to be a Light to , and in all Men , as the Cause and Author of all the Light that Men have universally ; and more especially he is in , and to the Faithful their Light , ( as David said , The Lord is my Light and my Salvation , Psal . 27. 1. ) enlightning them with greater and more high and noble Illuminations and Lights , than he doth other Men , and so is a true Cause of their Salvation , as their Light in them , but not the only Cause , as within them , but also as in Christ God-man without them , and together with him , their great High Priest , Mediator , Advocate , Head of divine Influence and spiritual Nourishment , &c. Q. But if God and Christ be a Light in Men , then what need is there of any thing else without Men ? What need of Christ God-man without them , to enlighten them , seeing they have God and Christ in them ? A. The Presence and In-being of one Cause takes not away the Influence , Virtue , and Operation of another Cause ; as it were a false Argument to say , God is in a Field of Earth , as the great Cause of its fruitfulness , and therefore that Field will produce Corn , without Seed , and without Dew and Rain from Heaven , and without the Influence of the Sun , all which are external second Causes ; even as false it is to argue , God and Christ considered as the Word , is in every Man , and in the Saints , and Operates in them ; therefore they need not Christ considered as God-man , the Word made Flesh , their High Priest , Mediator , Advocate , and Propitiation in Heaven without them , or any influence of heavenly Dow , Rain , or Warmth from him , that Sun of Righteousness , in whom the Fulness of the Godhead dwells bodily , who is full of Grace and Truth ; and of whose Fulness ( as said John ) we all receive , and Grace for Grace . Q. I● it not therefore a great Error in them , who blame that assertion , that the Light Within , whether in Saints or Heathens is not sufficient to Salvation without something else , that something else being understood to be the Man Christ ( who is both God and Man ) and the Sacrifice of himself , by his Death on the Cross , his Resurrection , Ascension , and Intercession for us in Heaven ; all which are something else than the Light Within , whether in Saints or Heathens ? A. Yea , and 't is a downright setting Deism and Hethenism in opposition to Christianity , and a subversion of it . Q. But did not Christ say to Paul , 2 Cor. 12. 9. My grace is sufficient for thee , and was not that Grace in Paul , and if sufficient , what need any thing else ? A. The Grace of Christ was in Paul , but in measure , and in Christ in all fulness ; and tho' the present measure of Grace that was in Paul was sufficient for that present time , yet not without Christ ; as a Man's Hand is sufficient to handle a Pen , and Write , or do other Work , but not without the Man himself ; nor was that measure sufficient for all time to come , but Paul needed a daily supply of more Grace out of Christ's fulness ; as the Bread we received last Work , and the Drink we then drank , will not satisfie us now , without a new supply of daily Bread and Drink , so nor will the measure of Grace given the last Week or Day suffice to Day , but we need daily to pray , in respect of our spiritual Bread from Heaven , Give us this day our daily Bread , or as some think it better translated , Give us this day the Bread of our Sustinence , or Sustentation . Q. Hath the Grace of God and of Christ then , as it signifieth an inward Principle , that he giveth to Men , its several measures ? A. Yea , it hath , as Paul said , to every of us ●s Grace given , according to the measure of the Gift of Christ , Eph. 4. 7. Q. Hath the Spirit of God any measures or parts ? A. Properly speaking , nay , For the Spirit of God is one and the same Infinite Being with God , and God has no Measures , Parts , nor Passions . Q. Is then the Grace of God a distinct thing from the Spirit of God ? A. Yea , though not divided or separated there-from . Q. How then are we to understand that manner of Speech used by some that , one hath a greater or lesser measure of the Spirit than another ? A. Not as with respect to himself , but with respect to the Gifts and Graces thereof ; also when the Spirit is said to be quenched , that cannot be understood of the Spirit himself , but of his Operations . Q. How is the Scripture to be understood , that saith , the Holy Ghost was sent down by Christ upon the Apostles ? for seeing the Holy Ghost is that Infinite Spirit , and is every where present , he is not capable of any local motion of Descent or Ascent ? A. That Descent is also to be understood , not with respect to himself , but his Gifts and Graces . Q. What are the saving Graces and Gifts of Christ , and of the Holy Spirit ? Are they not an inward Seed and Principle of a spiritual and holy Life , ( the same that John calls the Seed of God , 1 John 3. 9. and Peter the Incorruptible Seed , of which the Children of God are Born , 1 Pet. 1. 23. ) containing all the Virtues , Graces , and Fruits of the Spirit in it Seminally ; as Faith , Hope , Love , Temperance , Patience , Humility , Meekness , &c. Even as the several Parts and Fruits of a Tree are contained in the S●●d o● it , which Seed , is by Christ Jesus infused into the Souls of the Faithful , to be in them a Principle of spiritual Life , and of holy Living and Acting ? A. Yea. Q. But is not the Word and Doctrin of the Gospel , outwardly Preached , called the Seed by Christ himself ? Matth. 13. 19. A. It is so called , partly Metaphorically , and partly by a Metonymie , where the Thing containing receives the Name of the thing contained ; the External Word and Doctrin being as it were , the Conduit whereby the Seed of God's Grace is conveyed into the Soul , and whereby that Seed doth Operate in the Souls of Men , for their Regeneration , who receive it with Faith and Love. Q. How , and whence have the Faithful the Holy Spirit given unto them of God ? Is it not by and through Christ , considered as he is both God and Man ; our Elect High Priest , Prophet , and King , Head and Mediator , without us in Heaven ; and as our Faith is exercised on him thus , as its Object , flowing into us , and imparting unto us , both the Holy Spirit , and his saving Gifts and Graces , and the daily encrease of them ? A. Yea. Q. By what Figure or Type was this signified under the Law ? A. By the Oyl that was poured on Aaron's Head , and did run down from his Head and Beard , to the lower Skirts of his Garments . Q. What Testimonies of Holy Scripture have we for this ? A. Many both in the Old and New Testament , as Isa . 32 ▪ ● , 2. Isa . 59 , 21. John 1. 14 , 16. John 7. 38 , 39 John 4. 14. John 15. 26. Acts 2. 33. Eph. 4. 7 , 8 , 15. Q. Can it then be supposed , that they have the Holy Spirit , or the saving Gifts and Graces thereof , who have not Faith in Christ , as he is both God and Man without them in Heaven , seeing the Promises are only to them that believe in him as such ? A. Nay . Q. Do not such who think they have all within them needful to Happiness and eternal Salvation , make themselves equal with Christ , and as near to God , in way of Union and Communion , as Christ ? And are not such guilty of great Idolatry and Blasphemy ? A. Yea. Q. Is Christ God-man without us , the Head of all gracious Influences , not only as the procurer and purchaser of them , by the dignity and merits of his most holy Obedience unto Death , but also , as the real dispenser of them , out of the fulness of all Grace and Truth that is in himself , so as that he is the great Store-house of Grace , out of whom , God the Father , who dwells in him in all Fulness , supplyeth the Church , and every true Member thereof ? A. Yea , Eph. 4. 7. 8. 15. 16. Coloss . 2. 19. Joh. 1. 16. Col. 1. 19. 2. 3. 9. Q. What are these divine Influences , Gifts , and Graces , which the Faithful receive of God , out of Christ , and which come down from above from the Father of Lights , and descend as the Rain upon the mown Grass ? A. It is far better to know and enjoy them by spiritual gust , taste and feeling , than by any nice and dry Speculation of them . They are like the Manna from Heaven , which though the Children of Israel fed on , yet they knew not what it was , Exod. 16. 15. Rev. 2. 17. Let it suffice us to know them by the Names which the Scripture calls them , Streams of Life , living Waters , Rain and Dew from Heaven , divine Powers , Lights , and Virtues ( like the Virtue that went out of Christ , that healed the Woman of her Issue of Blood ) Gifts and Graces , Milk , Hony , Bread , Wine and Oyl , a Feast of Fat things ; all which though borrowed and metaphorical Names , yet signifie more excellent and precious things than all worldly Treasure , for they are the true and incorruptible Substance and Riches which never fade away , nor never take Wings to fly from them that love them , and him of whom , and by whom they have them , Isa . 12. 3. 55. 1. 25. 6. Psal . 68. 9. Hos . 14. 5. Psalm 81. 16. Prov. 8. 21. SECT . X. Q. WHat are the Laws that God doth write in the Hearts of his People , Jerem. 31. 33. Are they not the same that are writ in the holy Scriptures , excepting the Ceremonial part that is abolished , and some other Laws peculiar to the Jews ? A. Yea. Q. How doth he write them in their Hearts ? Is it without all use of outward means ? A. Nay . Q. Then are not the Laws , writ in the Hearts of the Faithful , by the Spirit , in the use of outward means , as a Transcript or Copy from the holy Scriptures themselves ? A. Yea. Q What is the difference betwixt the Law writ in the Hearts of the Faithful , and the Law writ in the Hearts of the Unfaithful ? A. There is a great difference , the one hath the Law writ in Stony Hearts , the other hath it in Hearts of Flesh , that are made by the Lord soft and tender . Q Of what service are the Promises contained in the Scripture to the Faithful ? A. Of exceeding great use and service , for by them , through the Operation of the Spirit , we are made partakers of the divine Nature . Q. What is the difference betwixt the manner of God and Christ their being in the Saints and true Believers , and the manner of their being in Unbelievers , and Unconverted Persons ? A. As to the essential Presence of God , and the essential Word and Spirit , that is the same every where , and in all things , but in respect of Manifestations and Operations , the difference is great ; for the Faithful have peculiar and special Manifestations and Operations of God and Christ in them , which none others have . Again , God and Christ , and the Holy Spirit , are in the Faithful by Union and Communion , and Inhabitation , or In-dwelling by Faith and Love , but not so in unbelievers and unsanctified Persons . Hence it is that unbelievers are said to be without God and Christ in the World , without Hope , Strangers and Aliens from the Common-wealth of Israel . Q. How is Christ in the Saints their Hope of Glory ? Coloss . 1. 27. A. It is not so to be understood , as if Christ were only their Hope , or the Object and Author of it only as within them , and not as without them , as he is God-man , the great High Priest , Mediator and Advocate , and as their Head ; for he is the Saints Hope both ways considered ; for Paul gave thanks to God for the Hope laid up for the believing Colossians in Heaven , 1 Coloss . 3. 4. 5. And surely that was more , or something else , than what they enjoyed of Christ within them , unless Men will say ( as some have said ) that there is no Heaven at all without Men , but only within them , nor any Hell but within them , which is abominable Ranterism ; but we cannot have the saving knowledge of him , nor that sweet and comfortable experience and enjoyment of him , and of his Love and Life and spiritual Blessings , but as the Mystery of him is inwardly revealed in us , and his Love and Life inwardly felt by us ; for as Christ within the Saints , and without them , is but one Christ , so it is but one great Mystery , which yet may be distinguished into two parts , the greater part being God manifest in the Flesh ( to wit , in the Flesh of Christ , as he outwardly suffered ) justified in the Spirit , seen of Angels , Preached to the Gentiles , believed on in the World , received up into Glory , which Paul said , was without Controversie , the great Mystery of Godliness , and without all doubt is the greater part of the Mystery ; for the best of the Saints have not the Fulness in them , it is only the glorified Man Christ Jesus , without them , who has that Fulness ; but every one of the Saints have a measure of the Gift of Grace out of that Fulness , as the Water in the Cistern is but a sinall part of that which is in the River ; and though there be ever so much good Water in the River without me , yet if I drink not of it , and have not some of it within me , I cannot be refreshed , nor satisfied , nor can I live by all the Water that is in the River or Fountain without me , unless I receive of it within me to refresh me : But if there were no Water in the River without me , I could have none to drink and receive within me , but behoved to perish for thirst . SECT . XI . Q. WHen we feel a great thirst and want of the Water of Life within us , how are we to receive a supply , to refresh and satisfie our thirsty Souls ? A. By asking it of God , through Christ , and praying to God , in the Name of Christ , with true Faith. Q. How are we to pray to God and Christ , whether as God and Christ are within us , or without us , or as both within us and without us ? A. We are to pray to God , as he is Omnipresent , who is above All , and through All , and in All , as well as that he is Omniscient , i. e. knowing all things , and Omnipotent , i. e. able to do all things ; and as the Saints ( Recorded in Scripture ) prayed to God in Heaven , because that is the most glorious Place , where he reveals his greatest Glory , and is his Throne , so they prayed to him , who is the Great and Holy One in the midst of them : And Christ promised to be in the midst of them , that should meet together in his Name , according to his spiritual Presence with them and in them , Eph. 4. 6. 1 Kings 8. 23. 30. 39. 43. 49. 2 Chron. 6. 14. 21. 23. 25. Psal . 46. 5. Psa . 12. 6. Zeph. 3. 5. 17. Joel . 2. 27. Ezek. 43. 7. Zech. 2. 10. 11. Matth. 18. 20. Q. Ought we not in all our Prayers , Adorations and Thanksgivings , to direct the Eyes of our Minds by Faith to God , especially as dwelling in the glorified Manhood-nature of Christ without us in Heaven , and also to Christ , God-man in Heaven , who in respect of his Bodily Presence is only in Heaven , and is in us by his Spiritual Presence , and gracious Influences ? A. Yea. Q. What Type was there of this in the Old Testament ? A. The Children of Israel , when-ever they prayed , being remote from it , were to direct their Faces towards the Temple of Jerusalem , 1 Kings 8. 29. 30. 38. 42. 48. Which Temple was a Type of our Lord's Body and Manhood-nature in Heaven , to which our Minds , by Faith and Love , should be turned , when we pray to God and Christ ; which yet doth not hinder , but that we should and ought to pray to God and Christ , spiritually Present with us and in us , whose Presence filleth Heavens and Earth , and who is not a God afar off only , but a God nigh at hand , a present and ready help to help and relieve us at all times . Q. What Type was there in the Old Testament , of Christ's Intercession for us in Heaven ? A. Moses's Intercession for the Children of Israel in the Mount , who prevailed against Amaleck their great Adversary below , while Moses in the Mount held up his Hands , Exod. 17. 11. 12. making Intercession for them ; even so , by Christ's continual Intercession for us in Heaven , we have not only acceptance of God , but receive power to overcome our Sins and Lusts , and the Devil and all his Tentations that assault us here on Earth , which were it not for Christ's continual Intercession for us in Heaven , we could never do . Q. Doth the Man Christ , now in Heaven , hear our Prayers , whether uttered in Words , or conceived in our Minds , and knoweth all our afflictions , tryals , and exercises ? A. Yea certainly , and his tender Heart and Soul is touched therewith ; for we have not an High Priest which cannot be touched with the feeling of our Infirmities , Heb. 4. 15. And seeing we have this great High Priest that is passed into the Heavens , let us hold fast our Profession , and let us come boldly unto the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need , Heb. 4. 14. 16. Q. Are Saints or Angels to be prayed unto ? A. Nay , Rev. 22. 9. Q. Seeing we cannot pray acceptably to God , nor profitably to our selves , without the present Aid and Assistance of the Spirit of God , ought we not at all times to wait with inward attention to that Assistance to help us to pray , and in our praying ? A. Yea , Eph. 6. 18. Q. Is that Aid and Assistance of the Spirit perceptible to the Souls of the Faithful , so as to be felt and discerned by them ? A. Yea , when the Mind is in a right frame . Q. Seeing it is possible , that a Man may take that for an inward assistance of the Spirit of God , which is not really such , but some deception of Satan , or strong imagination , and on that mistake , may have a false joy , and counterfeit refreshment , how is he to be helped in that Case ? A. Though the use of outward means is good in their place , as Reading , Conference , Advice from others of greater Spiritual Experience and Attainments , and examining both the Case , and a Man 's own Sincerity , by the outward help of the holy Scriptures , yet a Spiritual discerning given of God , is most necessary for his help , 〈…〉 prevent a Man's being deceived , and ●●●…ceived to discover the deception to him , Heb. 5. 14. Q. Can it be supposed that any of the Faithful will want that assistance of the Spirit , either to pray , or give thanks , or perform any religious Service that is their Duty to perform to God , upon all occasions that their state and condition requires of them , whether in private or publick , in some measure or degree , that God will accept ? A. Nay . Q. Is it not therefore a great Error and Sin in them , who omit Prayer , and Thanksgiving , and other religious Exercises , upon that pretence and excuse , that they want the motion and assistance of the Spirit thereunto ? A. Yea , Jerem. 10. 25. Q. But ought we not to take great Care to have our Hearts and Minds in some prepared frame in order to Prayer , or any other religious Exercise ? A. Yea. Q. How is that Preparation obtained ? A. Partly by internal Silence , and partly by Meditation . Q. How by internal Silence ? A. By suppressing and silencing , not only all worldly Thoughts , but all Self-thinking , Self-willing , and Self-acting whatsoever ; [ Note , by Self-thinking , Self-willing , and Self-acting here , is understood , whatever a Man Thinks , Wills , or Acts , by his meer natural strength of Mind , without the gracious Aids and Assistances of the Holy Spirit , ] all which do but Cloud and Vail the understanding , and weaken and hinder the exercise of our Graces , and the more Noble Faculties and Powers of our Souls , and quench the Motions and Operations of the Holy Spirit . Q. Is such an internal Silence possible , and have any attained to it ? A. It is not only possible , but many have attained to it ; and it is very necessary to attain to it , which is gradually obtained , and the difficulty comes gradually to be removed ; and such an attainment , becomes exceeding delightful and sweet , as well as profitable to the Soul ; surely David had attained it , when he said , Truly my Soul is silent on God , Psal . 62. 1. as the best translation is , and , Unto thee , O Lord , silence praise in Zion , Psal . 65. 1. As intimating , that as God is praised in silence , so praise cannot be truly performed unto God , while the Mind is unsettled , disquieted , and discomposed , which it will needs be until it come to true Silence ; as also when he said , My heart is fixed , O God , my heart is fixed , Psal . 57. 7. and then it follows , I will Sing and give Praise , and divers places of Scripture hold forth not only the duty of inward Silence , or ceasing from all Self-actings , whether of the Understanding or Will , but also the great profit and benefit of it , Lam. 3. 27 28. Psal . 4. 4. 46. 10. Isa . 30. 7. 19. Q. How by Meditation ? A. After the Mind is cleared and disburdened of all Self-disquieting thoughts and actings , then ( as a fruitful Soil , having good Seed sown in it , and being watered with Rain from above , and warmed with the Sun's heat , brings forth plenty of sweet smelling Herbs and Flowers , both pleasant to the Sight , and profitable for Use , which it could not do while it was loaded with Rubbish ) being helped with the Rain and Warmth of God's Holy Spirit , it bringeth forth with ease and pleasure , precious and wholsom Meditations , and Thoughts most sutable and proper to its present state , upon variety of objects , all which do greatly conduce to dispose the Soul for Prayer and Thanksgiving , and any other religious Duty . Q. Doth the holy Spirit help us in Meditation , without all use of outward means of Instruction , as Reading in the holy Scriptures , Hearing Conference ? A. Nay , but by using frequently these outward means , the Holy Spirit by his holy Inspirations and Motions , brings seasonably to our remembrance what we have formerly heard or read , and have been taught out of the holy Scriptures of divine Truth , and also brings to our frequent remembrance the great Love and the many Mercies of God to us both Spiritual and Temporal , and his great and manifold Deliverances , Preservations , and gracious Providences , which afford us matter of Praise and Thanksgiving unto God , which ought to be offered up with our Prayers . Q. What things more particularly , are the proper and necessary matter and subject of our Meditation ? A. The Works of Creation and Providence , both in general and particular , ( and more especially , the Psal . 77. 10. 11. Psal . 143. 5. Eccles . 12. 1. ) great Work of our Redemption , and the great Glory of God , that is wonderfully demonstrated therein , in his great Attributes of Mercy , and Justice , Wisdom , and Power , in most excellent Harmony and how the Father , the Son , and the Holy Ghost are all concerned in that great Work ; the Father did not dye for us , but he so loved us , that he spared not his dear Son , but gave him freely to dye for us ; and Christ so loved us , that he freely gave himself for us , to suffer the cursed Death of the Cross , in our stead ; and the Holy Ghost so loved us , that he is come to be a true and faithful 〈◊〉 so us in our hearts , to assure us that Christ dyed for us , and to apply to us , the great Worth , Essicacy , and Merit of what Christ hath done and suffered for us , who is the free gift both of the Father and the Son to us , and also freely giveth himself to us , by whom , God through Christ , doth work the true convincement in us of our sin and misery , and the true Conversion from it , begotting in us true Faith , Hope , and Charity , and all other Evangelical Virtues and Fruits , which are therefore called the Fruits of the Spirit ; all which ought to be the most frequent matter and subject of our most serious and devout Meditation ; together with the exceeding great obligation of duty that lyeth upon us , of Love and Obedience , as the reasonable return of such exceeding great and rich favour , love and mercy freely bestowed upon us , which are the great motives to Christian Obedience ; also the Laws and Commandments of God and Christ ( to the end we may obey them , ) ought to be our daily study and meditation ; in the doing of which we may expect the Blessedness and Promises of God , to be fulfilled to us Psal . 1. throughout ; and likewise the precious Promises of God recorded in Scripture , ought to be frequently in our Meditations , that by them we may be encouraged , to pray to God , for the performance of them : And we ought not only to have continually before the eyes of our Minds , the great Love of Christ , in his dying for us , but his most holy Example , in his most perfect Obedience , Resignation , Patience , Humility , Self-denyal , Love to his Enemies , that we may follow his Steps , 1 Pet. 2. 21. Moreover the frequent consideration of our State , past , present , and future , with the most diligent and impartial examination of our selves , and of our daily conversation , both exteriour and interiour , is most necessary for us , that wherein we have failed in our duty , either to God , to our selves , or our neighbours , we may be humbled and sorry for it , confess our sins to God , and ask forgiveness of God , for Christ's sake , and wherein we have been helped by his Spirit and Grace , to advance , in the ways of Holiness to bless and praise God through Christ Jesus for the same ; also the frequent meditation of Death and Judgment , the vanity of the World , with all its Prouts , Pleasures , Honours and Preferments , and the exceeding great advantage of Godliness , which hath both the Promises of this Life , and of the life to come is exceeding both profitable , and necessary to us , in all which , or whatever is necessary to be remembred by us , Cant. 1. 4. Psal . 8. 3. 4. Psal . 63. 5. 6. Psal . 119. 23. 48. 148. 1 Tim. 4. 15. 2 Tim. 2. 8. Psal . 104. 34. and made the subject of our frequent meditation , the faithful may expect the assistance of God's blessed Spirit , in the diligent use of the means and helps that God hath offered to us . Q. To whom are we to pray and give thanks , as the one intire object of Divine Worship , Prayer , and Thanksgiving ? A. To God the Father the Son Jesus Christ God Man , and the Holy Spirit , and who is also the one intire object of our Faith , 1 Cor. 1. 2. 3. Revel . 1. 4 5. 6. Q. Are we to make use of any Images in Divine Worship ? A. Nay , Exod. 20. 4. 5. Acts 17. 25. 29. 30. Q. How are we to pray , and give thanks so as to be accepted ? A. In Spirit and Truth , in sincerity of heart , in Faith without doubting , in humility , in holy fear with understanding , with love and fervency of heart , with frequency and constancy , to all which we need the continual help of God's Spirit and Grace to aid and assist us , John 4. 23. 1 Tim. 2. 8. Gen. 18. 27. Gen. 32. 10. 1 Thess . 5. 17. 1 Cor. 14. 15. Heb. 12. 28. Jam. 5. 16. Q. Is not private Prayer alone by our selves , in secret a necessary duty daily to be practi●ed by us ? A. Yea , Matth. 6. 6. Q. Is not also Prayer with others , in Families , and especially in publick , where the Faithful meet together a necessary Duty ? A. Yea , Jerem. 10. 25. Matth. 18. 20. Acts 13. 3. Q. What are the things for which we are chiefly to pray ? A. They are briefly contained in that excellent form of Prayer , which Christ taught his Disciples , saying , Our Father , &c. all other Prayers throughout the Scriptures , containing nothing for substance , but what is comprehended in that Prayer , and may be reduced to some Head thereof , Matth. 6. 9. Q. Is not external Worship ( with our Bodies and outward Man ) as Vocal Prayer with our Mouths , and the reverend behaviour of our Bodies , as in bowing , kneeling , standing , when we Worship God with Prayer and Thanksgiving , a necessary part of Worship , as well as the internal of the Heart and Mind , and commanded of God ? 1 Cor. 6 20. Eph. 3. 14. Rom. 15. 6. A. Yea. Q Is it necessary and proper for the best of Men to confess their Sins , and pray for forgiveness of them ? A. Yea , 1 Joh. 1. 9. Q. Why should they pray for forgiveness of Sin , who have receiv'd it already ? A. They have the same cause , as to pray for their daily Bread , who have it already ; beside that , the great and most solemn and publick forgiveness of Sin is yet to come , at the day of Judgment : And the frequent sinful defects and imperfections that we fall into ( as James said , In many things w● offend all ) require and call for our frequent confession , and asking of God the forgiveness of our Sins , Acts 3. 19. James 3. 2. Q. For whom are we to pray ? A. Not only for our selves , but for all Men ; for our Enemies , for our Friends and Relations , and Neighbours , for the King and all in Authority , for the whole Church of God , and all the Faithful every where , and for all such of God's Elect as are yet unconverted and scattered , that they may be converted and gathered , for the prosperity and success of the Gospel , that Truth , Righteousness , and Peace may be advanced , Error , and every false Way brought down , Deceivers may be discovered , and the Deceived recovered and reclaimed , 1 Tim. 2. 2. Psal . 51. 18. Psal . 7. 9. Matth. 5. 44. 2 Thess . 3. 1. Q. Doth the Spirit of God teach us to pray , without all outward means of Instruction , or use of the holy Scriptures ? A. Nay , but in the use of them the Spirit of God working Faith in us , and inflaming our Hearts with fervent Love and Affections ( wherein the very Substance and Life of Prayer doth chiefly consist ) and bringing to our remembrance words of the holy Scripture , or the matter thereof , sutable to our present states and conditions . Q. But doth not the Spirit at times give new words to a Man that has a spiritual Gift of Prayer ? A. Not new coined words , for that would be a new I anguage , but the Spirit may , and doth at times , help a Man to apply and accommodate words already in use , both Scripture words and others , sutable and seasonable to the matter of his Prayer . Q. Must be who prayeth by the Spirit , every time that he prayeth , use variety of different Expressions ? A. This is not always needful , for Christ who had the Spirit above all Men that ever were or shall be , prayed three several times , using the same words , Matth. 26. 44 Mark 14. 39. Q. Is there not a true Prayer of the Mind and Heart , that is very acceptable to God , and also very profitable to the Faithful , when they do not utter audible words , and there is not a proper season to utter them ? A. Yea , as the Scriptures plainly testifie , Lam. 2. 18. Gen. 24. 45. 1 Sam. 1. 13. Q. Is there not also a true Prayer in the Hearts of the Faithful very frequently , without all words so much as conceived in the Mind , as a Man may feel a hunger and thirst after Meat and Drink , without saying in his Heart , that he is hungry or thirsty ? A. Yea , which Prayer is the true Spiritual hunger and thirst after God and Christ , to enjoy still more and more of his Love , Life , and Holiness ; and is the continual motion and ascent of the Soul unto God and Christ by Love and Desire , and is the most principal thing in Prayer , which is oft without all words , either outwardly expressed , or inwardly conceived ; and after this manner the Faithful pray continually and without ceasing , as the Heart is in a continual motion by the natural Life that is in it , so the Mind and Soul of every Faithful Man , is in a continual motion by the spiritual and divine Life of God and Christ in it , that it may still more and more approach to God , and be made conformable to him , Psal . 42. 1. 2. Psal . 63. 8. Q. Though the Faithful are not to expect any new Articles or Doctrins of Faith to be revealed unto them by the Spirit , nor any new Laws or Rules of moral Life but what are contained in the Scriptures , yet such as are spiritual and holy Livers , and walk with God in their daily Conversation , both as to the exteriour and interiour part of it , with great exactness , diligence , and circumspection , regarding God and the leadings and guidings of his Spirit , that leads into all Truth , according to the plain Institution and Rules of the holy Scripture , both in Faith and Practice , may they not hope , pray , and wait for , and certainly find , clear and certain dire●tions of God's holy Spirit in their Hearts and Souls ( which they may certainly know to be such ) to direct and guide them safely and comfortably in the contingent and doubtful affairs and intricacies of humane Life , respecting matters in themselves indifferent , neither commanded nor forbidden in Scripture , which oft cannot be resolved by the best dictates of meer humane Reason , helped and assisted by general Rules of moral Prudence ; and has not the experience of many good and holy Men in all Ages confirmed the truth of it ; and are there not Promises of God in the Scripture , that he will give such direction and guidance to such whom he counts worthy of it , and who in Faith and Humility pray and wait for it ? A. Yea , ( although it is great presumption in any that are but Carnal and lax in their manner of Life to expect such inward Direction , Counsel and Conduct ) for which see the following Scriptures , Psal . 37. 23. Prov. 3. 58. Prov. 4. 12. 8. 9. Jam. 1. 5. Q. Ought not the first day of the Week , on which our Lord Rose from the Dead , be observed and kept , so as to be solemnly set apart for the Service and Worship of God , both in Publick and Private , with abstinence from servile Labour and from worldly Affairs , both in commemoration of our Lord's Resurrection on that day , and also in commemoration of the six days work of Creation , and the 7th . day of Rest , the first day of the Week being one day in seven ? A. Yea. Q. What Reasons are to be given for the Observation of the first day ? A. The example of the Faithful in the Apostles days , whereof we have divers Testimonies in Scripture and the constant practice of the Church in 〈…〉 ever since : As also that the Lord's day mentioned by John in the Revelation whereon he had his Revelation , was esteemed by the Ancient Christians that lived near to the Apostles days , to be the first day of the Week , as Justin Martyr plainly testifieth ; and that on that day the Faithful met for the solemn Worship of God ; and it was called the Lord's day , not simply because our Lord arose on that day , but because he commanded it to be kept in commemoration of his Resurrection ; as the Supper is called the Lord's Supper , because he commanded it in commemoration of his Passion ; and Christ honoured the first day above others , with his appearing several times to his Disciples after his Resurrection ( before he Ascended ) on that day ; and on that day gave the Holy Ghost , being the fiftieth day from his Resurrection , which did fall on the first day , and still so falleth . Matth. 28. 1. John. 20. 1. 19. Acts 20. 7. 1 Cor. 36. 2. Rev. 1. 10. Q. Are not also solemn times of thanksgiving to be observed by the Faithful , where not only in Private , but in Publick Assemblies , they ought to give thanks to God for solemn and more than ordinary Mercies , Deliverances , and Preservations ? A. Yea , Exod. 5. 1. &c. Jerem. 30. 18. 19. Dan. 4. 35. 36. 37. Rev. 5. 9. Rev. 15. 3. 4. Rev. 19. 1. 2. 5. Nehem. 12. 27. John 10. 22. compare Mar. 1. 4. 52. 53. 54. 55. 56. SECT . XII . Q. WHat is the Catholick Church ? A. It is the whole Multitude of the Faithful where-ever to be found , having one Faith , one Lord , one Baptism , who are one Body ( though many Members ) having one Spirit , and Hope of their Calling , and one God and Father , over All , through All , and in them All , Eph. 4. 45. 6. Q. What are the best marks of the true Church ? A. Purity of Doctrin , a due and right observation and practice of all the Institutions and Ordinances of Christ under the Gospel , and Holiness of Life and Conversation , Matth. 7. 24. Eph. 2. 20. 21. 22. Q. Are Hypocrites and bare formal Professors , who have nothing of the inward Life and Power of Religion , Members of the Church ? A. Nay , as the Tares are not Corn , yet as the Tares are mixed oft with Corn , and until the Harvest hardly discernible from the Corn , Matth. 13. 38. so there may be , and are Hypocrites mingled among the Faithful , under the same visible Profession with them , like the foolish Virgins among the wise , Matth. 25. 2. And such , until they discover themselves either by Words or Deeds that are scandalous , neither can , nor ought to be rejected or disowned upon whatever pretence of a Spirit of discerning but the Rule that Christ has given is to be kept to , to judge the Tree by its Fruit , Matth. 7. 16. And whatever inward sense or discerning Men have ( or think they have ) they ought to have it to themselves ( as Paul said in a certain Case of Faith , Rom. 14. 22. ) and accuse none , but such whom they can prove guilty , by their Words or Deeds , and that by credible Witnesses . Q. Is every error in Judgment , or fault in Practice , sufficient ground of disowning or rejecting a Person from being a Member of the Church of Christ ? A. Nay , but such Error or Errors as oppose some Fundamental Doctrin of the Christian Faith , and such evil Practice as is scandalous , Philip. 3. 15. 16. Q. Ought we not therefore to receive one another as Christian Brethren , and have mutual Charity , and in that Charity Worship God together , tho' differing in judgment in lesser matters , endeavouring to become all things to all Men , so far as the Truth and a good Conscience doth permit us ? A. Yea , 1 Cor. 19. 20. 21. 22. Q. Is it not therefore a great Sin to be so uncharitable , as to revile others by base and reproachful Names , calling them the World , Children of the Devil , Idolaters , false Worshipers , who may be , and are as good , and possibly better Christians than our selves , and can demonstrate that they are so , by their Words and Works ? A. Yea , 1 Tim. 6. 4. Rom. 14. 10. 1 Cor. 6. 10. Q. Ought any Men to be received or owned to be Members of the Church of Christ , who do not give some proof of their Christian Faith , by the confession of their Mouth and good conversation , before they be received and owned ? A. Nay , 1 Tim. 6. 12. 13. Heb. 3. 1. Heb. 4. 14. 10. 23. 2 Cor. 9. 13. Q. Wherein doth the Communion of the Faithful consist ? A. Partly in Internals , and partly in Externals . Q. How doth it consist in Internals , and in what ? A. In the Communion of the Gifts and Graces of God , Philemon 5. 6. 7. whereby they are mutually edified , refreshed , and strengthned by , and with one another , through their partaking of one and the same Holy Spirit , by their union with Christ their one Head , and one with another , from which Head , the whole Body fitly joyned together , and compacted by that which every Joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the Body , unto the edifying it self in Love , Eph. 4. 16. And from which all the Body , by Joynts and Bands having nourishment ministred and knit together , Increaseth with the Increase of God , Col. 2. 19. Q. Which are these Joynts and Bands ? A. Every one of the Faithful , but most especially , the most Eminent for Knowledge and Piety , and ministerial Gifts ; such as the holy Prophets and Apostles were , and such as their true Successors are , who succeed them in the same Doctrin , Spirit , and holy Life . Q. How doth it consist in Externals , and in what ? A. In the profession of the same Faith , and visibly joyning together in Christian Assemblies , to hear the Doctrin of the Gospel Preached , Worshiping God together with Prayer and Thanksgiving , and in the due Practice and Observation of Christ's Institutions and Ordinances under the Gospel , also in mutual acts of Piety and Charity ? Q. Is Fasting any necessary duty to be performed by the Faithful under the Gospel ? A. Not simply by or for it self , but as it is a help to prepare and dispose them for more solemn Prayer , Humiliation and Confession of Sin , either in Private or Publick , when some more than ordinary Occasion or Providence requires it , or some more than ordinary Service is proposed for the good of the Church in general , or some Member , or Members in particular , Matth. 6. 17. 18. Acts 13. 2. 3. Jonah 3. 5. SECT . XIII . Q. WHat other publick and visible Institutions and Ordinances hath Christ appointed to be practised by the Faithful , beside the preaching and hearing of the Word , and Prayer , and Thanksgiving ? A. Baptism with Water , in the Name of the Father , the Son , and the Holy Ghost ; and the celebration of the Supper , in the use of the external Elements of Bread and Wine , with Prayer and Thanksgiving , to remember and shew forth the Lord's Death till he come ; both which are not only proper means to preserve the Doctrin of the Christian Faith , being duly practised , but are means of Grace , Seals of God's Govenant of Grace , and Signs of our Union and Communion with Christ , and one with another in him , Matth. 28. 19. Matth. 26. 27. 28. 29. 1. Cor. 10. 16. 1 Cor. 11. 23. Q. To whom is Baptism to be administred ? A. To none but such , as , in the judgment of Charity , may be reckoned Members of Christ and of his Church . Q. Is it to be administred to any , more than once ? A. Nay , but once , to the same Person . Q. Why but once ? A. Because that signifieth our ingrafting into Christ , and our entrance into the Church , as into a new World or Kingdom , which is but once . Q. Is the Supper to be frequently administred to the Faithful ? A. Yea , as frequently , as with possible convenience it can be done . Q. Why is it to be administred frequently ? A. Because we need to be but once Regenerated or born again , whereof Baptism with Water is a Sign , but being once Regenerated , we need to be frequently nourished , of which the Supper is a Sign that frequently ought to be used , as appears both by the Command of Christ ( As often as ye eat , &c. and the example of the Faithful , in the Acts of the Apostles . ) Q. Doth not Baptism signifie remission of Sin , and our Justification by Christ , and his precious Blood shed for us , as well as our Regeneration , and the mortification and crucifying the Old Man with his Deeds ? A. Yea. Q. And doth not the Supper signifie remission of Sin , and our Justification by Christ , as well as our spiritual Nourishment by Christ's Body and Blood , and holy Spirit , with the saving Gifts and Graces thereof ? A. Yea. Q. Is the participation of the Body and Blood of Christ , together with the holy Spirit , and his saving Gifts and Graces , so tyed and confin'd to the use of the external Elements , that none can have the things signified without these outward Signs ? A. Nay . Q. What need is there then to use them ? A. Because of Christ's Command , and the great Spiritual profit that the Faithful have by the due use of them , where they can be duly had , even as in the Case of hearing the Word Preached by word of Mouth , the ordinary means of Faith ; yet such hearing i● not of such absolute necessity , so as none can have Faith without hearing a Minister Preach ; for many have had Faith wrought in them by the Word or Doctrin read by them , or by others read to them , who perhaps never heard the Word duly Preached by any Man. Q. How are the words of Christ to be understood , this Cup is the New Testament in my Blood shed for the remission of the Sins of many ? How is the Cup the New Testament ? A. By the Cup is meant the Wine in the Cup , by an ordinary Figure in Speech call'd a Metonymie , where the Name of the thing containing is given to the thing contained . Q. How is the Wine in the Cup the New Testament in Christ's Blood ? A. By another Metonymie , as Circumcision was called God's Covenant under the Law , being the Seal of it , so the Wine ( as well as the Bread ) in the Supper is called by Christ , the New Testament , as being the outward Seal of it . Q. But what is the need or use of an external Seal of the New Testament or Covenant , seeing the Faithful have the inward Seal of the Spirit ? A. The inward doth no more take away the use and benefit of the outward to the Faithful now , than the inward Seal of the Spirit to Faithful Abraham did take away the use of the outward Seal of Circumcision from him , which was given him of God to be a Seal of the Righteousness of Faith. Q. What is meant by Christ's New Testament ? and whether it is one and the same with the New Covenant ? A. It is the same for Matter and Substance , but that it further denotes Christ's Legacy , left us in his Will and Testament , and confirmed by those outward Seals , appointed by himself , that being the Nature of all Wills and Testaments , to be in force by the Death of the Testator . Q. How doth it appear , that these outward things , as Water in Baptism , and the Bread and Wine in the Supper , are Seals of the New Testament or Covenant of Grace ? A. Because the nature and manner of all Covenants require some external Signs or Seals for their stronger confirmation ; and as it is the usual manner of Nations , to confirm their Covenants by or with outward Signs or Seals , so it hath been always God's way , in all his Covenanting with Men , or with any People , to confirm it by some outward Signs or Seals , as the Sacrifices before the Law , and Circumcision , and the Passover , and the Sacrifices under the Law , Psalm 50 5. Q Is it not therefore a great Sin , and highly provoking to God Almighty , and doing contempt to our blessed Lord and Saviour Jesus Christ , not only to reject the Seals of his Covenant and Testament from practising them , so that they can be duly had , but to deny and vilifie them , with the reproachful Names of beggarly Elements , and worldly Rudiments ? yea , if God be not very merciful to them , to provoke him , to deprive them of the spiritual Blessings of his Covenant , for their so great contempt , through their great Ignorance , ( God grant that it may not be wilful in some . ) And do they not act as foolishly in the Case , as if one that had a rich Legacy left him by the Will of his elder Brother , should in his folly tear away the Seal of it , which in Law renders it null and void ? A. Yea. Q. How do the faithful the eat the Flesh and drink the Blood of Christ ? A. Not by the bodily Mouth , but by a true Faith , and sincere and servent Love and Devotion . Q. But may not Persons feed upon the inward Life and Spirit of Christ , without feeding by Faith on the Flesh and Blood of Christ ? A. Nay , according to Christ's plain and express words , Joh. 6. 53. Unless ye eat my Flesh and drink my Blood , ye have no Life in you ; the Flesh and Blood of the Son of Man , together with the Fat and Marrow of the inward Life and Spirit of Christ , even whole Christ God man is the Food of the Faithful ; by him , if an e●●er in ( the true door ) he shall go in and out and find Pastore , without in his Flesh and Manhood , within in his Spirit and Godhead , as Augustin and other spiritual Writers have applyed those words , John 10. 9. Q. Doth not this hold forth the necessity of Faith in Christ , as he was outwardly crucified , as for remission of Sin , and Justification , so for Regeneration and the new Birth ? A. Yea , which sufficiently sheweth the great ignorance of some , that teach , how Paul laboured more to bring People to know , or have Christ formed in them , than to bring them to have a Belief in Christ without them , as he was crucified , &c. For there is no other way to have Christ formed in us , but by having a saving Faith in Christ crucified without us , wrought in us by the Spirit of God ; therefore Paul called Christ crucified , the Power of God , and the Wisdom of God. 1 Cor. 1. 23. 24 SECT . XIV . Q. DOth the Baptism of the Holy Ghost and of Fire , which Christ promised to his Disciples , still remain in the Church ? A. In respect of the saving Operation , and saving Gifts and Graces thereof it doth , though not in respect of its miraculous and extraordinary visible Effects , as the Gift of Tongues , and the visible appearance of Cloven Tongues , like as of Fire , that sat upon each of them . Acts 2. 3. Q With what Fire doth Christ Baptise them that believe in him ? A. With his Spirit of Judgment and Burning , whereby ( according to God's Promise ) their silthiness is purged away , and with his living internal Word , that is as a Hammer that breaketh the Rock in pieces , and as a Sword cutteth down , and slaveth the earthly Members of the Body of the Sins of the Flesh , and as a Fire to burn them up , together with the Hay , Wood and Stubble , the Briers and Thorns , and all the combustible matter that cannot dwell with that devouring Fire , and everlasting Burnings . Isa . 33. 14. 15. Q Is that the Fire whereof the Scripture mentioneth , whereby a Man shall be Saved , according to which , God ( even the God of the Faithful ) is called a consuming Fire , and Christ ( viz. with respect to his inward appearance , and spiritual Operation in Believers ) was promised to be like a Refiner's Fire , and like Fullers Sope , and that he shall sit as a refiner and purifier of Silver ; and he shall purifie the Sons of Levy , and purge them as Gold and Silver , that they may offer unto the Lord an Offering in Righteousness ; and that then the Offering of Judah and Jerusalem shall be pleasant unto the Lord , as in the days of old , and as in former years ? 1 Cor. 3. 15. A. Yea. Heb. 12. 29. Mal. 3. 2. 3. 4. Q. Why is the Spiritual Appearance and Operation of Christ in Believers compared to Fire , and metaphorically so called ? A. Because of the resemblance and likeness of the natural and outward Fire to the inward and spiritual ; for , as the outward Fire both enlightens and consumes what is combustible , as Wood and Stubble , but melts , purifies and refines , Gold and Silver , so the inward and spiritual Fire both enlightens the Uunderstanding , to see what Sins and Lusts are in the Heart that are to be destroyed , and is as powerful and mighty to destroy them , yet doth no hurt to the Creature , but refineth , purgeth and purifieth it , as Gold and Silver is purged from the dross . Again , as the operation of the Fire , upon the Flesh of any living Creature , is sensibly painful and afflicting , so is the operation of this inward and spiritual 〈◊〉 , upon the fleshly Lusts of Men , ( that have been as their living fleshly Members ) even sensibly painful and afflicting , with a spiritual sensible pain . And as the Fire hath not this operation , but as there is a due application , and bringing near of the things that the Fire is to operate upon , unto the Fire , so there must be an inward application of the Heart and Soul of the Man , that is to be thus purified , and have his Sins and Lusts destroyed to this inward and spiritual Fire , which is to be felt in his Heart and Soul ; and tho' for a season great inward pain and affliction , and suffering is here felt , as when a Cancer is cut out of a Man's Flesh , yet it ought to be born with all possible quiet ; patience , and stilness , and even then there is a present inward spiritual Joy , Ease , and Refreshment felt in the Soul , that accompanieth the pain ; as when a Person is Cut for the Stone , the case of having the Stone taken away is greater then the pain of the Wound . Q. As there is an inward Baptism , which Christ and not Man giveth , so is there not an inward Supper that Christ giveth , and not Man , o● both which , the outward Baptism and Supper are Signe ; even as the Word outwardly Preached in the outward Ears of Men , is a Sign of that inward Word Preached by Christ himself in the Heart ; and as the inward Word and Preaching of Christ in the Heart , makes not the outward Word , that is a Sign of the inward , null and void , or unprofitable , but there is a good and excellent consistency betwixt them , so is there not as good and excellent consistency betwixt the outward Baptism and Supper , which are the Signs , and the inward and spiritual ? A. Yea. Q. Who are they that partake of the inward Baptism and Supper ? A. None but true Believers in Christ as he was outwardly Crucified , and who hear his Voice , and open the Door to his knocking , &c. by has spiritual appearance at the door of their Hearts . All such , and none but such , Sup with him , and he with them . Q. What is their Supping with him ? A. His giving them his Flesh to Eat and his Blood to Drink , that is , his teaching and enabling them by his Spirit to apply the Merit , Virtue , and Efficacy of his Flesh and Blood , which , together with his Soul , he offered up to God a Sacrifice for our Sins ; by which application and union through Faith , Believers receive remission of Sin and his holy Spirit , with the gracious Influences thereof . Q. What is his Supping with them ? A. Their Faith in him , and Love to him , together with the lively exercise of all their Graces , which are acceptable to him , as a Supper to a hungry Man. Q. But Christ said , it is the Spirit that quickens , the Flesh profits nothing : This is brought by some as an Argument against the necessity of Faith in Christ as he suffered death in the Flesh by them who think that Faith is not necessary ? A. If their Argument had any weight , it would prove that Faith not only not necessary , but nothing profitable , though some of them distinguish , and say , they confess it is profitable , but not necessary . But the Argument is built on a false supposition and perversion of our Saviour's words , which was an answer to the carnal Jews , their objecting , How can this Man give us his Flesh to Eat ? which they meant of bodily Eating , by the bodily Mouth ; but Christ meant it of a spiritual Eating , by the spiritual Mouth of he Soul , to wit , by Faith , which the Spirit giveth , and their carnal understanding was that Flesh which did not profit , as neither would ( on supposition ) their eating of his Flesh with their bodily Mouths , if they could have done it . Q. Another Objection is oft made by some , against the necessity of Faith in Christ as he suffered in the Flesh , that Paul said , He knew Christ no more after the Flesh ; how is this Objection to be answered ? 2 Cor. 5. 16. A. The words after the Flesh , do not refer to Christ's Flesh ; as if Paul had renounced and quite buried in oblivion , all Knowledge , Faith , and Remembrance of Christ's Death and Sufferings in the Flesh , and Resurrection , the contrary of which is evident from many places throughout his Epistles , and particularly from his words a little before in that same Chapter ; v. 14 , 15. but his carnal knowledge of Christ , such as he had when a Pharisee , which was but a knowledge of Christ after the Flesh , he did justly reject . Q But have not some felt an inward spiritual Fire , and had experience of the good Effects of it , who are so far from having had Faith in Christ , as he outwardly suffered Death in the Flesh , that they are prejudiced against it , and have openly , before many Witnesses , opposed it , as unnecessary and unprofitable ; yea , hurtful , as drawing from the Gift of God within ? A. As the Law at Mount Sinai , Exod. 19 1. 16. 12. 2. 6. was given in Fire , on the 50th day after the Children of Israel came out of Egypt , so the Holy Ghost was given in Fire , on the 50th day from Christ's Resurrection , Acts 2. 1. 2. 3. And as these two outward Fires differed , so there are two inward Ministrations of Fire , as it were two Fires ; the first Legal the second Evangelical ; and whatever good Effects the Legal Fire produceth , it maketh none the Children of the New Covenant , or bringeth to that Perfection and Purification , and true and real Sanctification , that the Gospel ministration bringeth unto , the Effects of the last and first as much differing , as Gold and Silver differs from Brass and Iron . Q. What is the Everlasting Life ? A. It is the full enjoyment of God and Christ , together with the holy Spirit , by Vision , Love , and Delight ; together with the complete Glorification of the Souls and Bodies of all the Faithful , eternally and without all end in the Kingdom of Heaven ; and where they shall enjoy the blessed Society of all the holy Angels and glorified Saints , Matth. 5. 8. 1 Cor. 13. 12. 1 Joh. 3. 2. Rev. 22. 4. Philip 3. 21. Luke 20. 36. Heb. 12. 22. Q. Is there an Earnest or first Fruits of Eternal Life , that the Faithful do enjoy here on Earth in the mortal Body ? A. Yea , John 6. 47. 58. Rom. 8. 23. 2 Cor. 1. 22. 5. 5. Eph. 1. 14. Q. What is that Faith in Christ Jesus , whereby the Faithful eat his Flesh and drink his Blood , that they may have Eternal Life ? A. It is not only the assent of the understanding to the truth of Christ , as he came in the Flesh , and gave his Body of Flesh to be broken , and his Blood to be sued for us , but is a most chearful , ready , and free consent of the Heart and Will , whereby every true Believer , with great desire , receiveth , accepteth , and relyeth upon Christ ; trusteth and consideth in him ( and in God the Father through him ) for remission of Sin , Justification , and Eternal Life and Salvation , and all the Spiritual blessings promised in the Gospel ; and by which free act of the Will , the Faithful chuse God to be their God and Father , and Christ to be their Redeemer and Saviour , Head and Husband , King and Lord , as well as Priest and Propitiation for Sin. The Believer having thus acted Faith on him , is as truly refreshed , comforted , strengthened , fed and satisfied with him , as a hungry Man is with Meat ; therefore , by a Metaphor , believing in Christ is called an eating of him ; both which assent of the Understanding , and consent and choice of the Heart and Will , is wrought in the Soul by the Spirit of Christ , by means of the Word and Doctrin delivered in the holy Scriptures ; and , by the like Metaphor , it is called , a looking to him , a coming to him , a resting and abiding in him , a being joyned to him , as the Members are joyned to the Head , a being grafted in him , Rom. 11. 17. Joh. 15. 4. and built upon him , as on a sure Foundation ; also a being married to him , by which Faith , as they abide and dwell in him , so he abideth and dwelleth in them , Heb. 12. 2. Isa . 45. 21. 22. Matth. 11. 28. Isa . 11. 10. John 15. 7. Eph. 2. 6. 3. 17. 1 Cor. 6. 17. Eph. 2. 20. Rom. 7. 4. Yea , not only his Spirit and Life dwelleth in them , but he himself , the Man Christ Jesus , who dyed and rose again , by Faith dwelleth in them , not by his bodily Presence , but by their having him in their constant thoughts and remembrance , and in their love and affections , as the loving Wife hath her loving Husband in her thoughts and affections , when he is bodily absent ; and as Paul said to the Corinthians , 2 Cor. 7. 3. You are in our hearts to dye and to live with you . Q. But it is objected by some , that they find a difficulty , if not an impossibility in it , to believe in the Man Christ without them , whom they have never , at any time , heard or seen ; they cannot frame a conception of him in the mind , as the Wife can of the Husband , whom she hath both heard and seen , and immediately conversed with ? A. The account that the holy Scriptures give us of him , and of his most holy Life , and Virtues , and wonderful Excellencies , doth better help us to frame a Conception of him in our minds , as the holy Spirit that we receive from him , gives life to that Conception by his powerful Operation in us , than if we had only seen him and heard him outwardly ; as the true and accurate description of a Man's Life and Virtues gives us a better account of him , than the bodily sight and hearing of him ; therefore it was that our Lord said to Thomas , Blessed are they that have not seen , and yet have believed , Joh. 20. 29. There is no Man who hath receiv'd some extraordinary favour from a Person that he hath not seen , but by the favour which he hath receiv'd from him , he will be helped to frame a very lovely Conception of him in his Heart and Soul. And the faithful who had not seen Christ with their bodily Eyes more than we , to whom Peter writ unto , did both believe in Christ , and love him whom they had not seen , and rejoyced in him with great joy , even joy unspeakable and full of glory , 1 Pet. 1. 6. With what dearness of love and affection do we love the Saints , whose holy Lives and Virtues are so lively set forth to us in the Scriptures , and the holy Martyrs in Church History , though we believe not in them : But we could not love them , unless we had some true Conception or Idea of them ; for love doth as much require a lively Conception of the Object beloved , as Faith requireth a lively Conception of the Object believed . Therefore , if the Man Christ can be loved , without having outwardly seen him or heard him ; by the same reason , he can be believed , and trusted in , without the outward sight and hearing of him . For further Information concerning Baptism and the Supper , I refer to my Book , called , The Arguments , &c. against Baptism and the Supper , Examined and Refuted . Printed , 1698. The CREED . I Believe in God the Father Almighty , maker of Heaven and Earth ; and in Jesus Christ his only Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried , he descended into Hell ; The third day he rose again from the dead , he ascended into Heaven , and sitteth on the right Hand of God the Father Almighty ; from thence he shall come to judge the quich and the dead . I believe in the Holy Ghost ; the holy Catholick , Church ; the Communion of Saints ; the forgiveness of Sins ; the Resurrection of the Body , and the Life Everlasting . Amen . The Ten Commandments . XX. Chap. Exodus . I. GOD spake all these words , saying , I am the Lord thy God : Thou shalt have none other Gods but me . II. Thou shalt not make to thy self any graven Image , nor the likeness of any thing 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 , visiting the sins of the Fathers upon the Children , unto the third and fourth Generation of them that hate me , and shewing mercy unto thousands of them that love me , and keep my Commandments . III. 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 . IV. Remember that thou keep holy the Sabbath day . Six days shalt thou labour , 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-servant , nor thy cattle , 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 . V. Honour thy father and thy mother , that thy days may be long in the land which the Lord thy God giveth thee . VI. Thou shalt do no murder . VII . Thou shalt not commit adultery . VIII . Thou shalt not steal . IX . Thou shalt not bear false witness against thy neighbour . X. Thou shalt not covet thy neighbour's house , thou shalt not covet thy neighbour's wife , nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his . The Lord's Prayer . OUR Father , which art in Heaven ; Hallowed be thy Name . Thy kingdom come . Thy will be done in earth , as it is in heaven . Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil ; for thine is the Kingdom , and the Power , and the Glory , for ever and ever . Amen . FINIS . POST-SCRIPT . BEcause I know there are many who will not allow , that there is any Light generally in Men , but that of meer Humane Reason ; and esteem any who think otherwise to be Fanatick and Enthusiastical , I shall here insert some words out of a Printed Sermon of D. South , on Luke 11. 35. vol. 3. which I judge worthy to be noticed , well agreeing with what I have delivered in my fore-going Catechism on that Subject , Pag. 47. 63. 64. 65. Other Protestant Authors I could cite , asserting the same . Pag. 68. Vol. 3. Some of the ablest of the Peripatetick School ( not without countenance from Aristotle himself , in the 5th Chapter of his 3d Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hold , That besides the Native Inherent Light of the Intellect ( which is essential to it , as it is a Faculty made to apprehend , and take in its Object after a spiritual way ) there is also another Light in the Nature of a Medium , bearning in upon it by a continual efflux and emanation from the Great Fountain of Light , and irradiating this intellectual Faculty , together with Species and Representations of things imprinted thereupon . According to which Doctrin , it seems , with great reason , to follow ; That whatsoever interposes between the Mind , and those irradiations from God ( as all Sin more or less certainly does ) must needs hinder the entrance and admission of them into the Mind , and then darkness must by necessary consequence ensue , as being nothing else but the absence or privation of Light. For the further illustration of which Notion , we may observe , that the Understanding , the Mind , or Conscience of Man ( which we shall here take for the same thing ) seem to bear much the same respect to God , which Glass or Christial does to the Light or Sun , which appears indeed to the Eye , a bright and shining thing ; nevertheless this shining is not so much from any essential Light or Brightness existing in the Glass it self ( supposing that that there be any such in it ) as it is from the Porousness of its Body , rendring it Diaphanous , and thereby fit to receive and transmit those Rayes of Light , which falling upon it , and passing through it , represent it to common view , as a Luminous Body . But now , let any thing of dirt or foulness fully this Glass , and so much of the Shine of Brightness of it is presently gone , because so much of the Light is thereby hindred from entering into it , and making its way through it . In like manner , every act of Sin , every degree of Guilt , does in its proportion cast a kind of soil and foulness upon the intellectual part of the Soul , and thereby intercepts those blessed irradiations , which the Divine Nature is continually darting in upon it — a little after . — I will not affirm this to be a perfect exemplification of the Case before us , but I am sure it is a lively illustration of it , and may be of no small use to such as shall throughly consider it . And concerning the donation of a certain determinate number of Persons made to Christ , to be his People , by an Eternal Compact or Transaction between the Father and the Son ; by virtue of which Agreement or Transaction , he was in the Fulness of Time to suffer for them , and to accomplish the whole Work of their Redemption , from first to last . See pag. 415. of his Sermon on Isa . 53. 8. [ where he hath these following words , greatly worthy of notice . ] For to affirm that Christ dyed only to verisie a Proposition [ That whosoever Believed should be Saved ] but in the mean time to leave the whole issue of things , in reference to Persons , so loose and undetermined , That it was a question whether ever any should actually Believe , and very possible that none ever might , and consequently , that after Christ had suffered , had been striken ; and dyed for Transgression , yet for any thing he had done , in all this he might never have had a People ; this certainly is a strange and new Gospel , and such as the Doctrine of our Church seems utterly unacquainted with . See pag. 51. 56. of the fore-going Catechisme , well agreeing to this . ERRATA . PAge 14. Line 8. r. invissible , p. 16. l. 10. r. Serpent's Head , p. 42. l. 27. after Heb. 11. 19. r. A. Yea , p. 60. l. 31. r. Isaiah 28. p. 61. sor sy r. say , p. 88. l. ult . after the begin the Parenthesis , p. 7. l. 24. sor is r. are , p. 89. l. 16. r. 1 Mac. 4. 
A47618	----	The saints encouragement in evil times: or Observations concerning the martyrs in generall with some memorable collections out of Foxes three volumes. Martin Luther. The covenant and promises. Living and dying by faith. By Edward Leigh Esquire. Leigh, Edward, 1602-1671. This text is an enriched version of the TCP digital transcription A47618 of text R222045 in the English Short Title Catalog (Wing L1000). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 196 KB of XML-encoded text transcribed from 89 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A47618 Wing L1000 ESTC R222045 99833283 99833283 37759 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47618) Transcribed from: (Early English Books Online ; image set 37759) Images scanned from microfilm: (Early English books, 1641-1700 ; 2173:02) The saints encouragement in evil times: or Observations concerning the martyrs in generall with some memorable collections out of Foxes three volumes. Martin Luther. The covenant and promises. Living and dying by faith. By Edward Leigh Esquire. Leigh, Edward, 1602-1671. [22], 152, [4] p. printed by A[braham]. M[iller]. for William Lee and Thomas Underhill, London : 1648. The title words "Foxes ... faith" are joined by left brace. Title page signed A2. With an index. Copy tightly bound with print show-through. Reproduction of the original in the Bodleian Library, Oxford. eng Luther, Martin, 1483-1546 -- Early works to 1800. Catechisms, English -- Early works to 1800. Christian life -- Early works to 1800. Martyrs -- Early works to 1800. Faith -- Early works to 1800. A47618 R222045 (Wing L1000). civilwar no The saints encouragement in evil times: or Observations concerning the martyrs in generall, with some memorable collections out of Foxes thr Leigh, Edward 1648 35059 328 115 0 0 0 0 126 F The rate of 126 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-07 Melanie Sanders Sampled and proofread 2004-07 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE Saints Encouragement IN EVIL TIMES : OR OBSERVATIONS Concerning The MARTYRS in generall , with●some memorable Collections OUT OF Foxes three Volumes . Martin Luther . The Covenant and Promises . Living and dying by faith . By EDWARD LEIGH Esquire . REVEL. 14. 13. Blessed are the dead which die in the LORD , Mori timeat qui ad secundam mortem de hâc morte transibit . Cyprian de mortal . LONDON , Printed by A. M. for William Lee and Thomas Vnderhill , 1648. TO THE CHRISTIAN READER . READER , THe Church even in her Infancy , the Christian Church was under the Crosse , Stephanus lapidatus , Jacobus trucidatus , saith Austin , Stephen was stoned , and James beheaded . The Church hath had two kinde of persecutions , one from Rome ethnicall , the other from Rome Papall . After the Apostles what a continuall storme arose against Christians , which lasted three hundred years under the ten monsters of men those bloudie Emperours , Nero , Domitian , Trajane , Antoninus , Severus , Maximinus , Decius , Valerianus , Aurelianus , Dioclesianus , whose rage was such as a man could not set his foot in Rome , but tread on the graves of Martyrs ▪ Nero was the Authour * of the first grand persecution , wherein Saint Peter ( as it is said ) and Saint Paul were martyred at Rome , with others innumerable , and Jacobus Iustus at Jerusalem , whence Tertullian inferred , That the Gospel must needs be a precious thing , because Nero hated it . Dioclesian raised the tenth and extreamest persecution * , wherein Churches were overthrown , Bibles burnt , whole Cities razed , women hanged upon trees naked with their heads downwards . The Christians yet in that time under the Heathen Emperours had many lucida intervalla , many breathing spaces under Princes not altogether so bloudy . But the Popes have persecuted the Protestants for six hundred years together , and that without any intermission . I might exemplifie in many of their cruell practices ▪ 1. In their wars against the Waldenses and Albigenses . 2. In the Massacre of France , in which the rivers were died with bloud . 3. In our tempora Mariana Queen Maries daies ; Who hath not heard of bloudy Bonner and Gardiner ? 4. In the rebellious insurrection in Ireland , and the cruell butchery of above 200 thousand Protestants there . Platina writes of seventeen thousand martyred by Dioclesian ; but Meterane writes of 50 thousand slaughtered by the Pope only in the Low-countries , and that in the time of Charles the 5th ▪ Natalis Comes of sixty thousand in France only in one year . Iulius the second in seven years shed the bloud of above two hundred tho●sand Christians . Antichrist is drunk with the bloud of the Saints , Revel. 17. 6. and 18. 24. In her , that is , Babylon , now Rome , was found the bloud of Prophets , that is , of all those that preacht the Word of God , and of Saints , and of all that were slain upon the earth ; They were put to death by the authority of the Pope . Some hold that the bitterest persecutions of the Church of God are yet to come , but two considerations may much support the spirits of Gods people . 1. The shortnesse of the Persecutours lives , and their miserable ends for the most part . 2. The good that comes to the Church of God by affiction and persecution . I will not speak of the short lives of many Popes , and the short reign of Queen Mary * , nor of the miserable end of many persecuting Emperours , but shall out of Foxes Martyrology , instance in the exemplary punishments of some of the persecutours of our Martyrs . George Eagles ( alias , Trudge over the world ) hid himself in a Corn-field , and by the benefit of the height of the Corn , and breadth of the field he had escaped , had not Ralph Lurdane one of his persecutours with more malicious craft , climbed a high tree to view over the place , and so descried him . This persecutour a lewd fellow of life for theft and whoredome , within a few years after he had apprehended the foresaid George Eagles for gain of money , he himself was attached of felony for stealing a horse , condemned and hanged in the same place and Town of Chelmesford , where George Eagles before suffered martyrdome . A Bishop coming to Stephen Gardiner ( Bishop of Winchester ) on his death-bed , put him in remembrance of Peters denying his Master ; he answering again : said , That he had denied with Peter , but never repented with Peter , and so both stinkingly and unrepentantly died . Doctour Storie was a great enemy to the Protestants in Queen Maries daies , but in Queen Elizabeths reign he being beyond sea was by a handsome wile brought over into England , and suffered as a Traitour , on whom the boyes sung these verses , D. Story for You I am sorrie , The hangman must have Your gown : Your father the Pope , could not save You from the rope ; For all his triple crown . Secondly , The people of God like Commomile , the more they were trod on the more they did spread , and ( like Rabbets in frosty weather ) did thrive under persecution . One * saith , Martyrologie and catechizing were the great engines by which the reformers battered down Poperie . Jerome compares the state of the Ch●rch under Constantine and some Christian Emperours with that under Dioclesian and some persecuting Emperours : under the former the Church increased much Potentia & divitiis , in power and wealth , but diminished virtutibus , in vertue ▪ How strangely was that promise accomplished in England and France , Whosoever will save his life shall lose it ; and whosoever will lose his life for my sake , shall finde it . William Wolsey Martyr being in prison sent by another a noble to Richard Denton with this commendation , That he marvelled he tarried so long behinde him , seeing he was the first that delivered him the book of Scripture into his hand , and told him that it was the truth , desiring him to make haste after as fast as he could . This money and message being delivered to Denton almost a year after Wolsey was burned , his answer was this . I confesse it is true , but alas I cannot burn . But he that would not burn in the cause of Christ , was afterward burned against his will ; for his house was set on fire , and while he went in to save his goods he lost his life . On the contrary , some that were in prison , and purposed to suffer for the truth , were ●y the death of Queen Mary happily preserved , that being a true observation which * one hath , As good husbands do not put al their corn to the oven , but save some for seed , so doth God ever in the worst of persecutions . When Henry the fourth of France had conquered his enemies , he turned Papist , and gave this reason of it , That he might settle himself in peace and safety . Ravilliak who slew him , confessed that the reason why he stabbed him , was , because he was of two religions . It is well noted by a Reverend Divine * , That the book of martyrs was in high esteem all the days of Queen Elizabeth : All Churches by authority were injoyned to have it , so as all that would might read it . There was scarce a family of note that had it not , it was usuall to spend the long winter evenings in reading it . By the constancy of Martyrs therein set out , people were much encouraged to stand to that faith which was sealed by their bloud . Whether the killing of the two Witnesses be near at hand or no , I determine not , but sure there is likelihood enough of troubles and persecutions to Gods people , therefore I conceive these severall Tracts , Of the Martyrs in generall , and Concerning our English Martyrs , Of Martin Luther a couragious Reformer , Of the Covenant and Promises , Of living and dying by faith may be very suitable to our times . But some may urge , that for the first subject concerning the Martyrs , there was a book long since published , stiled , The Mirrour of Martyrs , usefull that way . I deny not but that book might be profitable to divers Christians , who either wanted money to purchase or leasure to reade the large book of Martyrs : But my drift in this worke is to excerp onely ( among the many dicta facta of the Martyrs ) those speeches and acts of theirs , which were specially observable . Master Co●ton ( who composed the book before mentioned ) hath confusedly jumbled divers things together : some of which are ordinary , though others may be remarkable , and I believe he mistakes in that which he hath of Voes , it being not consonant to the originall whence he took it . He hath also the same thing twice of Iohn & Christopher Waid . I hope therefore ( though I have many things the same with Cotton , that this work will be of speciall use to those , who would not be ignorant of the living speeches of dying Christians . The Saints are best toward their end ; so it was with Jacob and Moses , as appears in his excellent song made a little before his death , so David , Solomon , what an excellent Sermon and praier did our Saviour make a little before his death . I have likewise long since put forth a Treatise of the Covenant and Promises , yet having collected divers new Observations of that excellent subject , ( for some of which I was beholding to two of our worthy Lecturers * at Westminster ) I thought good to adde this Tract to the rest , it being of speciall use alwaies for Christians , especially in evil times . Thus hoping God will blesse these my endeavours for the good of his people , I rest Thy true Christian Friend EDWARD LEIGH ▪ THE SAINTS Encouragement IN Evil Times . CHAP. I. Observations concerning the Martyrs in generall . A Martyr in common use of speech , means one which seals his witnesse to the Gospel with his bloud , suffers death for Christ . That 's a Martyr , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the highest * degree . But the word in Grammar sense , means but a witnesse . Tertullian cals confessours to Christ , Martyrs . He must suffer in a good cause for the name of Christ , 1 Pet. 4 14. Causa non poena facit martyrem . Non debet quid quisque patiatur , sed quare patiatur , attendi . Aug. contra Crescon. lib. 4. cap. 46. The cause not the punishment makes a martyr . When I consider the cause of my condemnation ( said Mr Bradford ) I cannot but lament , that I do no more rejoyce then I doe . For it is for God● verity and truth , so that the condemnation is not a condemnation of Bradford simply , but rather a condemnation of Christ and of his truth Bradford is nothing but an instrumen● in which Christ and his doctrine i● condemned . How early did martyrdome come into the world ? The first man that died , died for religion . One saith , None are saved but Martyrs ; martyrs either actually or habitually ; having faith enough to encourage , and love to constrain them to be martyrs , if the honour of their profession should require it . The habit of martyrdome is included in the most fundamentall principle of Christianity , love of Christ better then our selves , self-resignation or deniall . To suffer death for Christ is the greatest honour which can befall a man , and such a promotion that the highest Angel in heaven is not permitted to have . In the primitive times they were wont to call martyrdome by the name of Corona Martyrij , the crown of martyrdome , and Stephen the protomartyr had his name in Greek from a crown . One woman martyr having her childe in her hand , gave it to another , and offered her self to martyrdome ; Crowns ( saith she ) are to be dealt this day , and I mean to have one . Luther writing to those which were condemned to death , saith , the Lord will not do me that honour , I who have made all this busle : It was very strange * that one who had so provoked the Pope and all his potent party , should die quietly in his bed . Bernard saith there are three sorts of martyrs , 1. Martyrs voluntate solùm , in will only , so all the godly are martyrs . 2. Voluntate & opere , in will and act ; those who chearfully lay down their life for Christs cause . 3. Opere solum , in act only ; so the children of Bethlehem , Mat. 2. 16. This was rather a passive then an active martyrdome , and improperly so called , since to true martyrdome not only slaughter and a good cause are requisite , but a will and intention of undergoing death for Christs sake . It is a question among the Schoolmen why Christ should so complain in his sufferings , as in the garden and on the crosse , and yet the martyrs suffer so chearfully . 1. They suffered for God , and Christ from God . 2. They suffered in their bodies , Christ in his soul , and the wrath of God , Isa. 43. 10. 3. Their sufferings were mixed with joy and comfort , exuberance of joy sometimes . Christs sufferings on the crosse were void of all comfort , Mat. 27. 46. and there was a suspension of divine influence . M. Ball in his catechisme saith , The testimony of conscience is a strong argument to prove that there is a God , and the constancy of the Saints * is a good reason to prove the Scriptures to be the Word of God , both these main principles of religion may be then confirmed from the carriage and courage of the Martyrs . First , How forcible was the working of conscience in some of them ! Bilny and Bainham at first recanted , but what a hell did they feel in their consciences till they returned to God and bewailed their abjuration ! On the contrary , what ravishing comfort did Robert Glover injoy a little before his martyrdome ? Dear wife ( saith Sanders * ) riches I have none to leave behinde me , wherewith to endow you after this worldly manner , but the treasure of tasting how sweet Christ is unto hungry consciences ( whereof I thank my Christ I feel part , and would feel more ) I bequeath unto you , and to the rest of my beloved in Christ to retain the same in sense of heart alwaies . Secondly , The Martyrs constant suffering may much establish us in the assurance of the Scriptures coming from God . 1. Observe the number of those which suffered for the truth , of all sorts and conditions , stout and tender , noble and base . Famesius departing out of Italy is reported to have said , That he would make such a slaughter in Germany that his very horse might swim in the bloud of the Lutherans . So much bloud of the Protestants was spilt in France that the very rivers in the streets flowed with bloud . The Duke of Alba sitting at his Table * said , that he had taken diligent pains in rooting out the tares of heresies , having delivered 18000 men in the space of six years only to the hands of the hangman . Within the compas●e of lesse then four years continuance , there died in England in Q. Maries reign 277 persons , without regard * of degree , sex or age . In the heat of those flames were consumed five Bishops , one and twenty Divines , eight Gentlemen , eighty four Artificers , one hundred husbandmen , servants and labourers , twenty six wives , twenty widdows , nine virgins , two boies , and two infants . Secondly , The persecutours could neither by torments nor pleasures induce them to deny the truth . When Valens the Emperour coming to Caesarea commanded Basil to assent to the Arians , and threatned to banish and punish him if he obeyed not , Pueris ( saith Basil ) illa terriculamenta proponenda sunt , sibi verò vita eripi potest , sed confessio veritatis eripi non potest . Those bug-bears were to be propounded to children , but for his part ( said he ) though they might take away his life , yet they could not hinder him from professing the truth . When King Lysimachus threatned Cyrenaeus Theodorus with hanging , Istis quaeso ( saith he ) ista horribilia minitare purpuratis tuis : Theodori quidem nihil interest , humine an sublimè putrescat . Threaten those terrible things to thy brave Courtiers , Theodorus cares not whether he rot in the air , or on the ground . Cyprian said Amen * to his own sentence of martyrdome , and the Proconsul bidding him consult about it , he answered , In re tam justa * nulla est consultatio . Bonner said , A vengeance on them , I think they love to burn . When the Proconsul threatned Andrew the Apostle with the crosse , if he left not off his preaching , I would never ( said he ) have preacht the doctrin of the crosse , if I had feared the suffering of the crosse . Jerom in the life of Paulus the Heremite reciteth a story of a certain souldier , whom when the Pretor could not otherwise with torments remove from his Christianity , he devised another way , which was this : he commanded the souldier to be laid upon a soft bed in a pleasant garden among the flourishing lillies and red roses ; which done , all others being removed away , and himself there left alone , a beautiful harlot came to him , who imbraced him , and with all other incitements of an harlot , laboured to provoke him to her naughtinesse . But the godly souldier fearing God more then obeying flesh , bit his own tongue with his teeth , and spit in the face of the harlot , as she was kissing him , and so got he the victory by the constant grace of the Lord assisting him . Thirdly , The Martyrs suffered with much comfort , courage and assurance of their salvation , going to the fire as to a feast , calling the coles roses , and the day of their martyrdome , their marriage day . I am to die ( said Bishop Ridley * ) in defence of Gods everlasting truth and verity , which death I shall by Gods grace willingly take with hearty thanks to God therefore , in certain hope without any doubting to receive at Gods hand again of his free mercy and grace everlasting life . Rowland Taylour departing hence in sure hope without all doubting of eternall salvation , I thank God my heavenly Father through Jesus Christ my certain Saviour . Amen . They thanked their Judges for condemning them , Sententiis vestris gratias agimus , cum damnamur à vobis à Deo absolvimur . Tertul. Apol. c. 5. The Martyrs were eminent in many graces . 1. In humility . They neither called themselves martyrs , nor did they give way to others so to entitle them , but if any in epistle or speech so named them , they did sharply reprove them , saying , That this appellation was due to Christ alone , which only is a faithfall witnes to the truth . Ignatius in his Epistles saith , I salute you , who am ultimus , the last and least of all : and so in another Epistle , Tantillitas nostra . Lord ( said Hooper ) I am hell , but thou art heaven , I am a sink of sin , but thou art a gracious God , and a mercifull Redeemer . 2. In love to God and Christ . Ignatius called Christ his love , Amor meus crucifixus est , said he , My love was crucified . None but Christ , none but Christ , said John Lambert . They offered to some of them gifts and honors to take them off , to which one well answered , Do but offer me somewhat that is better then my Lord Jesus Christ , and you shal see what I will say unto you . 3. In love to the brethren , and one another . Ejusmodi vel maximae dilectiovis operatio notam nobis inurit penes quosdam , vide inquiunt , ut invicem s● diligant . In the primitive times the cry of the Heathens was , See how they love one another , See how they are ready to die for one another . How did they express their affection to one another likewise by their gilt pence , nutmegs , and other tokens which they sent to one another , and by their hearty praiers ? 4. In * patience , Victi sunt Gentiles , & eorum Idololatria , non à repugnantibus , sed à morient●bus Christianis . Aust. 5. In liberality to the poor . * 6. In fidelity , John Bradford had often leave of his keeper , while he was in prison , to go see a friend , and he returned to his prison again rather before his time . 7. In zeal and fervency in * praier . 8. In mildenes * and forgiving their enemies . CHAP. II. Some memorable Collections concerning the Martyrs , especially out of Foxes three large volumes . Polycarpus . EVsebius * saith he was wont to say when he fell into the company of hereticks : Bone Deus in quae me tempora reservasti ? Good God what times hast thou kept me for ? When Marcion the heretick casually met him and said , Cognoscis nos ? Dost thou know us ? Polycarpus answered , Cognosco primogenitum diaboli , I know the first born of the devil . Being urged by the Proconsull to deny Christ , he answered : I have served him 86. * years , and he hath not once hurt me , and shall I now deny him ? When he should have been tied to the stake , he required to stand untied , saying : Let me alone ( I pray you ) for he that gave me strength to come to the fire , will also give me patience to abide in the same without your tying . Ignatius . Being led from Syria to Rome , there to be devoured , he wished by the way as he went , that he were in the midst of those beasts which were ready to rent him in pieces , and that their appetites might be whetted to dispatch him quickly , fearing least it should happen to him as to some other Martyrs , that the beasts out of a kinde of reverence and humanity , would not dare to approach unto him ; being ready , he said , rather to provoke them to fight , then that they should suffer him so to escape . It is reported of him , by some popish writers ( quam verè ipsi viderint ) that he was so frequent in roling the name of Jesus in his mouth , that when he died , there was ingraved and written in his heart the character of that name in golden letters : This may be fabulous , but Christ was very dear unto him , he called him his love , meus amor crucifixus est * , my love ( said he ) is crucified . When he heard the lions roaring , he said ; I am the Lords wheat * that must be ground with the teeth of wilde beasts , that I may be found pure bread . Ignis , crux , ferarum concursus , ( sectiones , lanienae ) ossium discerptiones , membrorum concisiones , totius corporis contritiones & diaboli tormenta in me veniant , tantummodo ut Jesum nanciscar . Id. ibid. Come ( saith he ) fire , gallows , wilde beasts , breaking of bones , tearing of members , contrition of the whole body , and torments from the devil , so that I may gain Christ . After all his sufferings he said , now I begin to be a Disciple . John Hus. Martin Luther in his preface to Daniel , cals him , sanctissimum Martyrem , a most holy Martyr , where he rehearseth also this prophesie of his : They shall now burn a Goose ( for Hus in the Bohemian tongue signifies a Goose ) but a Swan * shall come after me , which shall escape their burning . The Bishops caused to be made a certain crown of paper almost a cubit deep , in the which were painted three devils of wonderfull uglyshape , and this title set over their heads , Haeresiarcha * . The which when he saw , he said , My Lord Jesus Christ for my sake did wear a crown of thorns , why should not I then for his sake again , wear this light crown , be it never so ignominious ? Truly I will doe it , and that willingly . You knew how before my Priesthood ( which grieveth me now ) I have delighted to play oftentimes at chesse , and have neglected my time , and have unhappily provoked both my self and others to anger many times by that play . Hierome of Prage . He being condemned by the councell of Constance , thus prophesied , Et cito vos omnes , ut respondeatis mihi coram altissimo & justissimo judice post centum annos . Here I cite you to answer unto me before the most high & just Judge within a hundred years . He said thus to the Executioner , make the fire in my sight , for if I had feared it I had never come hither . Henry Voes and John Esch. Henry Voes and John Esch Friers , being burned at Bruxels , one of them seeing that fire was kindled at his feet , said , Me thinks ye doe straw rooses under my feet . Peter Moice . One of the Martyrs which suffered in Germany , being called befor● the Senate at Dornick , they bega● to examine him of certain articles 〈◊〉 religion . To whom as he was abou● to answer boldly and expressely t● every point , they interrupting him ▪ bad him say in two words , either yea or nay : Then said he , If ye will not suffer me to answer for my self it matters of such importance , send me to my prison again among my toad● and frogs , which will not interrup● me while I talk with my Lord my God . Peter Serre . One of the Martyrs which suffered in France , being put to the fire stood so quiet , looking up to heaven all the time of his burning , as though he had felt nothing , bringing such admiration to the people , that one of the Parliament said , that way was not best to bring the Lutherans to the fire , for that would doe more hurt then good . Bartholmew Hector . A French Martyr at his death , praying and speaking heavenly to the people , and taking his death patiently , many of the people wept , saying , why doth this man die which speaketh of nothing but of God ? Pomponius Algerius . An Italian Martyr , thus underwrites a comfortable letter of his to some of his Christian friends , From the delectable Orchyard of Leonine prison . Patrick Hamelton . Certain faithfull men being present the same time when this Scottish Martyr was in the fire , they heard him to cite and appeal the black Frier called Cambell that accused him to appear before the high God , a● generall Judge of all men , to answer to the innocencie of his death and whether his accusation were ju●● or not , between that and a certai● day of the next moneth , which h● there named . By the same witness● it is testified , that the said Frier died immediately before the day came without remorse of conscience , that he had persecuted the innocent . Thomas Bilney . His first conversion was by reading the new Testament set out by Erasmus , and particularly , 1 Tim. 1. 15. At the last ( saith he ) I heard speak of Jesus , even then when the new Testament was first set forth by Erasmus , which when I understood to be eloquently done by him , being assured rather for the Latine then for the word of God ( for at that time I knew not what it meant ) I bought it even by the providence of God , as I doe now well understand and perceive : And at the first reading ( as I well remember ) I chanced upon this sentence of St Paul ( O most sweet and comfortable sentence to my soul ) in his first epistle to Timoth. chap. 1. vers. 15. It is a true saying and worthy of all men to be embraced , that Christ Jesus came into the world to save sinners , of whom I am the chief . This one sentence through Gods instruction and inward working , which I did not then perceive , did so exhilerate my heart , being before wounded with the guilt of my sins , and being almost in despair , that immediately I felt a marvellous comfort and quietnesse , in so much that my brused bones leapt for joy . After this , the Scripture began to be more pleasant unto me then the hony or the hony-comb . Latimer cals him in his Sermons , blessed Saint Bilney , and shews how he was converted by him , and in what anguish of soul Bilney was in after his abjuration , and that he returned again and suffered for the Gospel . Being in the prison he divers time proved the fire by putting his finge● near to the candle : At the first touc● of the candle , his flesh resisting , an● he withdrawing his finger , did afte● chide his flesh in these words , Qu● ( inquit ) unius membri inustione● ferre non potes , & quo pacto cras t●●tius corporis conflagrationem tolerabi● What ( saith he ) canst not tho● bear the burning of one member and how wilt thou endure to mor● row the burning of thy whole body ▪ The night before his execution , divers of his friends resorted unto hi● in the Guild Hall where he was kep● amongst which one of them findin●● him eating an Alebrew with a cheerfull heart and quiet minde , said , that he was glad to see him at that time so shortly before his painfull an● heavy departure , so heartily to refresh himself : Whereunto he answered , O said he , I follow the example of the husbandmen of the countrey , who having a ruinou● house to dwell in , yet bestow cos● as long as they may to hold it up ▪ And so doe I now with this ruinous house of my body , and with Gods creatures , in thanks to him , refresh the same as ye see . Then sitting with his said friends in godly talk to their edification , some put him in minde , that though the fire which he should suffer the next day , should be of great heat unto his body , yet the comfort of Gods Spirit should cool it to his everlasting refreshing . At this word the said Thomas Bilney putting his hand toward the flame of the candle burning before them ( as also he did divers times besides ) and feeling the heat thereof , O ( said he ) I feel by experience , and have known it long by Philosophy , that fire by Gods Ordinance is naturally hot , but yet I am perswaded by Gods holy Word , and by the experience of some spoken of in the same , that in the flame they felt no heat , and in the fire they felt no consumption : and I constantly beleeve , howsoever that the stubble of this my body shall be wasted by it , yet my soul and spirit shall be purged thereby , a pain for the time whereon followeth 〈◊〉 unspeakable . And then most co●fortably entreated of Isa. 43. 1 , 2. well in respect of himself , as app●●ing it to the particular use of friends there present , of whom for took such sweet fruit therein , the they caused the words to be 〈◊〉 written on tables , and some in the books . The comfort whereof ( 〈◊〉 divers of them ) was never tak● from them to their dying day . James Bainham . As he was at the stake in the mid● of the flaming fire which had ha● consumed his arms and legs , he spak● these words : O ye Papists , behold 〈◊〉 look for miracles , and here now y● may see a miracle , for in this fire I f●●● no more pain , then if I were in a bed● down : but it is to me as a bed of rose● ▪ William Tyndall . For his notable pains and travel he may well be called the Apostle o●England in this our later age . He translated the new Testament , and five books of Moses ; for his faithfulnesse therein , observe his own words , I call God to record against the day we shall appear before our Lord Jesus , to give our reckoning of our doings , that I never altered one syllable of Gods words against my conscience , nor would doe this day , if all that is in earth , whether it be honour , pleasure or riches , might be given me . There was at Antwerp on a time amongst a company of Merchants , as they were at Supper , a certain jugler which through his diabolicall inchantment of art magicall , would fetch all kinde of viands and wine from any place they would , and set it upon the table presently before them , with many other such like things . The same of this jugler being much talked of , it chanced that Master Tindall heard of it , he desired certain of the merchants that he might also be present at Supper to see him play his parts . The Supper was appointed , and the Merchants with Tindall were there prese●● ▪ Then the jugler being required 〈◊〉 play his feats , and to shew his cuning , after his wonted boldnesse began to utter all that he could d● but all was in vain . At the last w●● his labour , sweating and toili●● when he saw that nothing would 〈◊〉 forward , but that all his encha●●●ments were void , he was compell● openly to confesse , that there w●● some man present at supper , whi●● disturbed and letted all his doings . He cried at the stake with a fe●vent zeal and a loud voice , * Le● open the King of Englands eies . John Lambert . After that his legs were consum●●● and burned to the stumps , he lifti●● up such hands as he had , and his fi●●gers ends flaming with fire , cri● unto the people in these words , No● but Christ , none but Christ . Anthony Person . He being come to the place of ●●●ecution , with a cheerfull countenance embraced the post in his arms , and kissing it , said , Now welcome mine own sweet wife ; for this day shall thou and I be married together in the love and peace of God . Henry Filmer . He said to Person and Testwood , two other Martyrs which died with him , Be merry my brethren and lift up your hands unto God , for after this sharp breakefast , I trust we shall have a good dinner in the kingdome of Christ our Lord and Redeemer . At the which words Testwood lifting up his hands and eies to heaven , desired the Lord above to receive his spirit . And Anthony Person pulling the straw unto him , laid a good deal thereof upon the top of his head , saying , This is Gods hat ; now I am dressed like a true souldier of Christ , by whose merits only I trust this day to enter into his joy . Many which saw their patitient suffering , confessed that they could have found in their hearts ( at the present ) to have died with them . Adam Damplip . He understanding from the Keepe● that he should soon suffer , was ye● merry and did eat his meat as wel● as ever he did in all his life , in so much that some at the bord said unto him , that they marvelled how he could eat his meat so well , knowing he was so near his death . Ah master ▪ quoth he , doe you think that I hav● been Gods prisoner so long in the Mar● shalsey , and have not yet learned to dy Yes , yes , and I doubt not but God wi●● strengthen me therein . Kerby . Master Wingfield said to Kerby 〈◊〉 prison , Remember the fire is ho● take no more upon thee then tho● canst perform , the terrour is grea● the pain will be extream , and life 〈◊〉 sweet : Better it were betime to sti●● to mercy , while there is hope of lif● then rashly to begin and then to shrink . To whom Kerby replied , Ah , Master Wingfield , be at my burning and you shall say , there standeth a Christian souldier in the fire : for I know that fire and water , sword and all other things are in the hands of God , and he will suffer no more to be laid upon us then he will give us strength to bear . Anne Askew . Pray , pray * , pray . To her confession in Newgate she thus subscribes . Written by me Anne Askew , that neither wisheth death , nor feareth his might , and as merry as * one that is bound towards heaven . Wrisley Lord Chancellour sent her letters ( being at the stake ) offering to her the Kings pardon if she would recant , who refusing once to look upon them , made this answer again , that she came not thither to deny her Lord and Master . Sir George Blague . He being one of the Kings privy Chamber , was condemned and appointed to be burned , but being pardoned by the King , and coming after into his presence ; Ah my Pig ( saith the King to him , for so he was wont to call him ) Yea , said he , if you● Majestie had not been better to m● then your Bishops were , your Pig had been rosted ere this time . Mr John Rogers . That morning he should be burned he was found asleep , and could scarce with much jogging be awaked : At length being raised and waked , and bid to make haste , the●● said he , if it be so I need not to ti● my points . The sunday before he suffered , he drank to Mr Hooper , being then underneath him , and bad them commend him unto him , and tell him there was never little fellow would better stick to a man , then he would stick to him , presupposing they should both be burned together , although it happened otherwise , for Mr Rogers was burnt alone . He was the Protomartyr of all the blessed company that suffered in Queen Maries time , that gave the first adventure upon the fire . His wife and children being eleven in number , ten able to go , and one sucking on her breast , met him by the way as he went toward Smithfield ; this sorrowfull sight of his own flesh and bloud could nothing move him , but that he constantly and chearfully took his death with wonderfull patience in the defence of Christs Gospel . Laurence Sanders . He seeming to be somewhat troubled at his lodging , one which was there about him asked him how he did : In very deed ( saith he ) I am in prison till I be in prison : Meaning , that his minde was unquiet untill he had preached , and that then he should have quietnesse of minde , though he were put in prison . He that did lie with him in prison in the same bed , reported that he heard him say , that even in the time of his examination he was wonderfully comforted , in so much as not only in spirit but also in body , he received a certain taste of that holy communion of Saints , whilst a most pleasant refreshing did issue from every part and member of the body , unto the seat and place of the heart , and from thence did ebb to and fro unto all the parts again . At Coventry ( where he was burned ) a poor Shoemaker which was wont to serve him of shoes , came to him and said ; O my good master , God strengthen and comfort you Gran mercy good Shoemaker , quoth Master Sanders , and I pray thee to pray for me , for I am the unmeetest man for this high office , that ever was appointed to it ; but my gracious God and dear Father is able to make me strong enough . When he came to the fire he fell to the ground and praied , then he rose up again and took the stake to which he should be chained , in his arms , and kissed it , saying : Welcome the crosse of Christ , welcome everlasting life : and being fastened to the stake , and fire put to him , full sweetly he slept in the Lord . In the beginning of Q. Maries time , there being a communication between Laurence Sanders and D. Pendleton , the Doctor took upon him to comfort Mr Sanders all that he might , admonishing him not to start aside , having put his hand to Gods plough ; I will see said he ( being a fat man ) the utmost drop of this grease of mine molten away , and the last gobbet of this flesh consumed to ashes , before I will forsake God and his truth . Sanders on the other side seemed so fearfull and feeblespirited , that he seemed rather to fall quite from Gods word which he had taught , then to stick to his profession and abide by his tacle , but after Sanders suffered most willingly , and Pendleton played the Apostata . Mr John Hooper . Being at Zarick with Bullinger , at his parting with him he promised to write unto him how it went with him . But the last news of all I shall not be able to write : for there , said he ( taking M. Bullinger by the hand ) where I shall take most pains , there shall you hear of me to be burned to ashes , and that shall be the last news , which I shall not be able to write unto you , but you shall hear of me . When Mr Hooper being made Bishop of Worcester and Glocester should have his Arms given him by the Herald , as the manner is for every Bishop to have his Arms assigned unto him ( whether by the Bishops or Heralds appointment is uncertain ) the Arms to him allotted was a Lamb in a fiery bush , and the sun-beams from heaven descended down upon the Lamb , rightly denoting as it seemed , the order of his suffering , which afterward followed . His life was so pure and good , that no kinde of slander ( although divers went about to reprove it ) could fasten any fault upon it . I know not one of all those vertues and qualities required of St Paul in a good Bishop , lacking in this good Bishop . Bishop Ridley and he differed about the ceremonies , yet both being in prison for the truths sake they were reconciled . Every day his manner was to have to dinner a certain number of poor folk of Worcester by course , who were served by four at a messe , with whole and wholesome meats : and when they were served ( being afore examined by him or his Deputies of the Lords prayer , the Articles of their faith , and ten Commandments ) then he himself sate down to dinner , and not before . Sir Anthony Kingston his friend coming to him a little before his death , used these words , Life is sweet and death bitter , to whom he replied , that the death to come was more bitter , and the life to come more sweet . A blinde boy being brought unto him , who had not long afore suffered imprisonment at Glocester for confessing of the truth , Master Hooper after he had examined him of his faith and the cause of his imprisonment , beheld him stedfastly , and ( the water appearing in his eies ) said unto him : Ah poor boy , God hath taken from thee thy outward sight , for what consideration he best knoweth ; but he hath given thee another sight much more precious , for he hath indued thy soul with the eye of knowledge and faith : God give thee grace continually to pray unto him , that thou lose not that sight , for then shouldst thou be blinde both in body and soul . Being at the stake , and having entred into his prayer , a box wa● brought and laid before him upon ▪ stool with his pardon ( or at least fained so to be ) from the Queen if he would turn : At the sight where of he cried , If you love my soul away with it , if you love my soul away wit● it . The box being taken the Lor● Shandoys said , Seeing there is no remedy dispatch him quickly . Master Hooper said , good my Lord , I trust you will give me leave to make an end of my praiers . Doctor Taylor . He told the Sheriffe and others ( who laboured to turn him to the Popish religion ) that he had been deceived himself , and was like to deceive a great many of Hadley of their expectation . I am ( said he ) as you see , a man that hath a very great carkasse , which I thought should have been buried in Hadley Church-yard , if I had died in my bed as I well hoped I should have done ; but herein I see I was deceived : and there are a great number of worms in Hadley Church-yard which should have had jolly feeding upon this carrion , which they have looked for many a day : but now I know we be deceived , both I and they ; for this carkasse must be burned to ashes , and so shall they loose their bait and feeding that they look to have had of it . Having light off his horse in his journey to Hadley a little afore he suffered , he leapt and fet a frisk or twain , as men commonly doe in dancing : Mr Doctor quoth the Sheriffe , how doe you now , he answered ; well , God be praised good Mr Sheriffe , never better , for now I know I am almost at home , I lack not past two stiles to go over , and I am even at my fathers house . The same morning in which he was called up by the Sheriffe to go to his burning ( about three of the clock in the morning ) being suddainly awaked out of his sound sleep , he sate up in his bed , and putting on his shirt , had these words , speaking somewhat thick after his accustomed manner : Ah horson theeves , ah horson theeves , rob God of his honour , rob God of his honour . Afterward being risen and tying his points , he cast his arms about a balke which was in the chamber between Mr Bradfords bed and his : and there hanging by the hands , said to Master Bradford : O Master Bradford , quoth he , what a notable swing should I give if I were hanged ? William Hunter . His mother said to him a little before his suffering , that she was glad that ever she was so happy to bear such a childe which could finde in his heart to lose his life for Christs name sake . Then William said to his mother , for my little pain which I shall suffer , Christ hath promised me mother ( said he ) a crown of joy , may you not be glad of that mother ? with that his mother kneeled down on her knees , saying ; I pray God strengthen thee my son to the end , yea I think thee as well bestowed as any childe that ever I bare . Being at the stake , he said , Son of God shine upon me , and immediately the sun in the firmament shone out of a dark cloud so full in his face , that he was constrained to look another way , whereat the people mused because it was so dark a little time before . John Lawrence . He being not able to go ( because his legs were so worn with heavy irons in prison , and his body weakned with evil keeping ) was born to the fire in a chair , and he sitting in the fire , the young children came about the fire and cried as well as young children could speak , saying , Lord strengthen thy servant and keep thy promise , Lord strengthen thy servant and keep thy promise . Dr Farrar Bishop of St Davids . One Richard Jones a Knights son coming to M. Farrar a little before his death , seemed to lament the painfulnesse of the death he had to suffer , unto whom the Bishop answered again to this effect , saying , that if he saw him once to stir in the pains of his burning , he should then give no credit to his doctrine . And as he said , so he right well performed the same ; for so patiently he stood , that he never moved , but even as he stood , holding up his stumps , so still he continued , till one Richard Gravell with a staff dashed him upon the head , and so struck him down . Rawlins White . The Bishop of Landaffe asking him whether he would revoke his opinions or no . Surely ( said Rawlins ) my Lord , Rawlins you left me , and Rawlins you finde me , and by Gods grace Rawlins I will continue . The night before he was to suffer , he sent to his wife , and willed her by the messenger that in any wise she should make ready and send unto him his wedding garment , meaning a shirt , which afterward he was burned in . As he went to the place of execution , in his way his poor wife and children stood weeping , and making great lamentation : the sudden sight of whom so pierced his heart , that the very tears trickled down his face , but he soon after , as though he had misliked this infirmity of his flesh , began to be as it were altogether angry with himself , in so much , that in his striking his breast with his hand , he used these words ; Ah flesh , staiest thou me so ? wouldst thou fain prevail ? well , I tell thee doe what thou canst , thou shalt not by Gods grace have victory . Thomas Haukes . Darbishire Bishop Bonners kinsman said unto him , that he was too curious , for he would have nothing but his little pretty Gods book . And is it not sufficient for my salvation ? said Haukes : Yes ( said he ) it is sufficient for our salvation , but not for our instruction : God send me the salvation ( said Haukes ) and you the instruction . Some of Haukes his friends privily desired him , that in the midst of the flame he would shew them some token if he could , whether the pain of suffering were so great , that a man might not therein keep his minde quiet and patient . Which thing he promised them to do , and so secretly between them it was agreed , that if the rage of the pain were tolerable and might be suffered , then he should lift up his hands above his head toward heaven , before he gave up the ghost . Having continued long in the flame , and his speech being taken away by the violence of the flame , and his fingers consumed with the fire , so that now all men thought certainly he had been gon , suddenly and contrary to expectation the blessed servant of God , being mindfull of his promise afore made , reached up his hands burning on a light fire ( which was marvellous to behold ) over his head to the living God , and with great rejoicing , as seemed , strook or clapped them three times together : At the sight whereof there followed such applause and out-cry of the people , and especially of them which understood the matter , that the like had not commonly been heard . John Bradford . He did not eat above one meal a day ; which was but very little when he took it : and his continuall study was upon his knees . In the midst of dinner he used often to muse with himself , having his hat over his eies , from whence came commonly plenty of tears dropping on his trencher . He was very gentle to man and childe , and in so good credit with his keeper , that at his desire in an evening ( being prisoner in the Kings bench in Southwark ) he had licenc● upon his promise to return again that night , to go into London without any keeper to visit one that was sick lying by the Still-yard : Neither did he fail his promise , but returned unto his prison again , rather preventing his hour then breaking his fidelity . He slept not commonly above four hours in the night ; and in his bed till sleep came , his book went not out of his hand . He counted that hour not well spent wherein he did not some good , either with his pen , study , or in exhorting of others . Whosoever ( saith he ) hath not learned the lesson of the crosse , hath not learned his A , B , C , in Christianity . He was not content till he found God coming into his spirit with severall dispensations , according to the severall parts of his prayer . The keepers wife came up suddenly to him ( he being in the keepers chamber ) as one half amazed , and seeming much troubled , being almost windelesse , said , O M. Bradford , I come to bring you heavy news , what is that , said he ? marry quoth she to morrow you must be burned , and your chain is now a buying , and soon you must go to Newgate ; with that M. Bradford put off his cap , and lifting up his eies to heaven , said , I thank God for it ; I have looked for the same time , and therefore it cometh not now to me suddenly , but as a thing waited for every day and hour , the Lord make me worthy thereof . Creswell offering to make sute for M. Bradford : He thus answered , I● the Queen will give me life I will thank her , if she will banish me I will thank her , if she will burn me I will thank her , if she will condem● me to perpetuall imprisonment , I will thank her . Some of the subscriptions of his letters were observable , The most miserable , heardhearted , unthankfull sinner , John Bradford . A very painted hypocrite , John Bradford . Christopher Waid . As soon as he was fastened to the stake , he spake ( his hands and eies being lifted up to heaven ) with ● cheerfull and loud voice , the last verse of the 86. Psalm . Shew me ● token for good , that they which hate m● may see it and be ashamed , because thou Lord hast holpen me and comforted me . Fire being put unto him , he cried unto God often , Lord Jesus receive my soul , without any sign of impatiency in the fire , till at length after the fire was once throughly kindled , he was heard by no man to speak , still holding his hands up over his head together towards heaven , even when he was dead and altogether rosted , as though they had been staid up with a prop standing under them . Robert Samuell a Minister . He would often in prison have drank his own water , but his body was so dried up with his long emptinesse , that he was not able to make one drop of water : After he had been pined with hunger two or three daies together , he then fell into a sleep , as it were one half in a slumber , at which time one clad all in white seemed to stand before him which ministred comfort unto him by these words , Samuel , Samuel , be of good cheer , and take a good heart unto thee , for after this day shalt thou never be either hungry or thirsty . Which thing came even to passe accordingly , for speedily after he wa● burned , and from that time till b● should suffer , he felt neither hung● nor thrist . Robert Glover . After he was condemned by the B●shop , and was near his death , tw● or three daies before his heart bein● lumpish and destitute of all spiritual● consolation , he felt in himself ● aptnesse nor willingnesse , but rathe● a dulnesse of spirit , full of much dis●comfort to bear the bitter crosse o● martyrdome ready to be laid upo● him . Whereupon fearing in himself least the Lord had utterly with drawn his wonted favour from hi● he made his moan to Austen Benh●● a Minister , and his familiar frien● signifying how earnestly he had pra●ed day and night unto the Lord , an● yet could receive no motion , no sense of any comfort from him : unto whom the said Austen answerin● again , desired him patiently to wai● the Lords pleasure , and howsoeve● his present feeling was , yet seeing his cause was just and true , he exhorted him constantly to stick to the same , and to play the man , nothing misdoubting but the Lord in his good time would visit him , and satisfie his desire with plenty of consolation , whereof ( he said ) he was right certain , and therefore desired him whensoever any such feeling of Gods heavenly mercies should begin to touch his heart , that then he should shew some signification thereof , whereby he might witnesse with him the same , and so departed from him . The next day when the time came of his martyrdome , as he was going to the place , and was now come to the sight of the stake , although all night before praying for strength and courage he could feel none , suddenly he was so mightily replenished with Gods holy comfort , and heavenly joyes , that he cried out clapping his hands to Austen , and saying in these words , Austen he is come , he is come , and that with such joy and ala●rity , as one seeming rather to be risen from some deadly danger to liberty of life , then as one passing out of the world by any pains of death . Such was the change of the marvellous working of the Lords hand upon that good man . Bishop Ridley . He offering to preach before the Lady Mary ( being made Queen ) was refused . He was after brought by Sir Thomas Wharton to a room , and desired to drink . After he had drunk , he paused a little while looking very sadly , and suddenly brake out into these words ; Surely I have done amisse , Why so ? quoth Sr Thomas Wharton . For I have drunk ( said he ) in that place where Gods Word offered hath been refused . Whereas if I had remembred my duty , I ought to have departed immediately , and to have shaken off the dust of my shoes for a testimony against this house . These words were spoken by him with such a vehemency , that some of the hearers afterward confessed , that it made their hair stand upright on their heads . The night before he suffered , his bear'd was washed and his legs , and as he sate at supper the same night at M. Irishes ( who was his keeper ) he bad the hostesse and the rest of the bord to his marriage ; for , saith he , tomorrow I must be married , and so shewed himself to be as merry as ever he was at any time before . M. Ridley looking ( as he was going to the stake ) espied Master Latimer coming after , unto whom he said , O be ye there , Yea , said M. Latimer , have after as fast as I can follow : After they came both to the stake , D. Ridley with a wondrous chearfull look ran to M. Latimer , imbraced and kissed him , and as they that stood near reported , comforted him , saying : Be of good heart , brother , for God will either asswage the fury of the flame , or else strengthen us to abide it . D. Smith preached at the burning of Bishop Ridley and M. Latimer on the first of the Corinth . 13. 3. wherein he railed against the Martyrs ( and these two especially ) crying still to the people to beware of them , for they were heretikes , and died out of the Church . Dr Ridley ( after the Sermon was ended ) desired liberty to speak , but could not obtain it , unlesse he would revoke his erroneous opinions and recant . To which he answered , so long as the breath is in my body , I will never deny my Lord Christ , and his known truth : Gods will be done in me , and said with a loud voice , Well , then I commit our cause to Almighty God , which shall indifferently judge all . M. Hugh Latimer . In King Edwards time he did so evidently fore-shew and prophecy o● all those kindes of plagues which afterwards ensued , that if England ever had a Prophet , he might seem to be one . And as touching himself h● ever affirmed , that the preaching of the Gospel would cost him his life . When the Lieutenants man upon a time came to him in prison , the aged * Father kept without a fire in the frosty winter , and well nigh starved for cold , merrily bad the man tell his master , that if he did not look the better to him perchance he would deceive him . He praied fervently , and oftentimes so long continued● kneeling , that he was not able to rise without help . The three principal matters he praied for , were First , That as God had appointed him to be a Preacher of his Word , so also he would give him grace to stand to his doctrine untill his death , that he might give his heart-bloud for the same . Secondly , That God of his mercy would restore his Gospel to England once again , and these words , Once again , once again , he did so inculcate , as though he had seen God before him , and spoken to him face to face . His third request was for the preservation of Queen Elizabeth , whom in his praier he was wont to name , and even with his tears desired God to make her a comfort to this comfortlesse Realm of England . Upon new-years day every Bishop was used to present the King with some handsome new-years gift , so they did some with gold , some with silver , some with a purse full of money , and some one thing , and some another : but M. Latimer being Bishop of Worcester then , among the rest presented a new Testament for his new-years gift with a napkin having this posie about it , Fornicatores & adulteros * judicabit Dominus , Fornicatours and adulterers God will judge . To some that asked him why one that preacht his Sermon did not preach as he did , he answered , he had his siddle and stick , but wanted his rozen . Quem recitas meus est O Fidentine , libellus : Sed malè dum recitas , incipit esse tuus . He spake to M. Ridley at the stake with him in this manner ; Be of good comfort M. Ridley , and play the man , we shall this day light such a candle by Gods grace in England , as I trust shall neve● be put out . M. John Philpot. Bishop Bonner said thus to him , What say you to the omnipotency of God ? Is not he able to perform that which he spoke ? This is my body , I tell thee that God by his omnipotency may make himself to be this carpet if he will . To whom Philpot answered , God is able to do whatsoever he willeth , but he willeth nothing which is not agreeable to his Word : Non potest Deus facere quae sunt naturae suae contraria . It is contrary to the nature of God to be a carpet , for a Creator to be the creature . A messenger from the Sheriffs coming to M. Philpot , and bidding him make ready , for the next day he should suffer and be burned at a stake with fire . Master Philpot answered and said , I am ready ; God grant me strength , and a joyfull resurrection . And so he went into his chamber , and poured out his spirit unto the Lord God , giving him most hearty thanks , that he of his mercy had made him worthy to suffer for his truth . As he went with the Sheriffs to the place of execution , entring into Smithfield the way was foul , and two Officers took him up to bear him to the stake . Then said he merrily , What ? Will ye make me a Pope ? I am content to goe my journies end on foot . But first coming into Smithfield he kneeled down there , saying these words ; I will pay my vows in thee , O Smithfield . And when he was come to the place of suffering , he kissed the stake , and said , Shall I disdain to suffer at this stake , seeing my Redeemer did not refuse to suffer a most vile death upon the crosse for me ? Thomas Cranmer Archbishop of Canterbury . He was so milde to his enemies that if any of them ( who had wronged him ) would seem never so slenderly to relent or excuse himself , he would both forget the offence committed , and also evermore afterward friendly entertain him , insomuch that it came into a common proverb , Doe unto my Lord of Canterbury a displeasure , a shrewd turn , and then you may be sure to have him your friend while be liveth . He was a means to bring some learned men from beyond sea into England , as Bucer , Paulus Fagius , Peter Martyr , Tremellius * , being very hospitable to learned and pious men . And there are in Calvins Epistles letters between Calvin and him . When the fire began to burn near him , he stretching out his arm put his right hand to the flame , which he held so stedfast and immoveable ( saving that once with the same hand he wiped his face ) that all men might see his hand burned before his body was touched . His eyes were lifted up into heaven , and oftentimes he repeated his unworthy * right hand , so long as his voice would suffer him ; and using often the words of Stephen , Lord Jesus receive my spirit ; in the greatnesse of the flame he gave up the ghost . William Tyms . He being brought and examined before Bishop Boner and the Bishop of Bath , The Bishops began to pi●y Tyms case , and to flatter him , saying ; Ah good fellow thou art bold , and thou hast a good fresh spirit , we wish thou hadst learning to thy spirit . I thank you ( my Lord ) said Tyms , and both you be learned , and I would you had a good spirit to your learning . Hugh Laverock an old lame man , John Apprice a blinde man , Martyrs , burn'd at Stratford the Bow . At their death Hugh Laverock after he was chained , casting away his cr●tch , and comforting John Apprice his fellow martyr , said unto him ; Be of good comfort my brother , for my Lord of London is our good Physitian . He will heal us both shortly ; thee of thy blindenes , and me of me lamenesse . Bradbridges wife . When she was condemned of the Bishop to be burned , she had two children named Patience and Charity . Who then said to the Bishop , That if he would needs burn her , yet she trusted that he would take and keep Patience and Charity , meaning her two children . Nay , quoth the Bishop , by the faith of my body I will meddle with neither of them both . Elizabeth Folks . She being a young maiden and examined , whether she believed the presence of Christs body to be in the Sacrament substantially and really o● no , answered , that she believed it was a substantiall lie , and a reall lie . When she was at the stake , she said , Farewell all the world , Farewell faith , Farewell hope , and so taking the stake in her hand , said , Welcome love . William Sparrow . He said thus to Bishop Boner , that which you call truth I do believe to be heresie , and that which you call heresie is good and godly , and if every hair of my head were a man ( said he ) I would burn them all rather then go from the truth , &c. John Rough . Master Rough being at the burning of Austen in Smithfield , and returning homeward again , met with one M. Farrar , a merchant of Hallifax who asked him where he had been . Unto whom he answered , I have been where I would not for one of mine eyes , but I had been . Where have you been , said M. Farrar ? Forsooth ( saith he ) to learn the way . And so he told him he had been at the burning of Austoo , where shortly after he was burned himself . Roger Holland . He said thus to Bishop Boner . This I dare be bold in God to speak ( which by his Spirit I am moved to say ) that God will shorten your hand of cruelty , that for a time you shall not molest his Church . And this shall you in a short time well perceive , my dear brethren , to be most true . For after this day , in this place shall not there any by him * be put to the triall of fire and fagot . William Pikes . Somewhat before his apprehension , he sitting in his garden , and reading in a Bible , suddenly there fell down upon his book between 11 , and 12 a clock of the day four drops of fresh bloud , and he knew not from whence it came . Then he seeing the same was sore astonished , and could by no means learn from whence it should fall , and wiping out one of the drops with his finger , he called his wife , and said . In the vertue of God wife what meaneth this ? will the Lord have four sacrifices ? I see well enough the Lord will have bloud : his will be done , and give me grace to abide the triall . Afterward he daily looked to be apprehended of the Papists , and it came to passe accordingly . Alice Driver . D. Gascoin and she conferring , she asked him whether it was Christs body that the Disciples did eat over night . He answered , yea . What body was it then ( said she ) that was crucified the next day , he replying , Christs body , How could that be ( said she ) when his Disciples had eaten him over night ? Except he had two bodies , as by your argument he had . One they did eat over night , and another was crucified the next day . Such a Doctour , such doctrine : She put all her examiners to shame , that one looked on another , and had not a word to speak , whence she brake out into these words , Have you not more to say ? God be honoured , you are not able to resist the Sperit of God in me a poor woman . I was an honest poor mans daughter , never brought up in the Vniversity , as you have been , but I have driven the plough before my Father many a time , I thank God , yet notwithstanding in the defence of Gods truth , and in the defence of my Master Christ , by his grace I will set my foot against the foot of any of you all , in the maintenance and defence of the same ; and if I had a thousand lives they should goe for paiment thereof . Prests Wife . In her trouble she would take no money , for she said , I am going to a city where money beareth no mastery whiles I am here God hath promised to feed me . Elizabeth Young . She being committed to close prison , the Keeper was charged by Doctor Martin in her hearing , to give her one day bread , and another day water , to which she made this answer : If ye take away my meat , I trust that God will take away my hunger . CHAP. III. Martin Luther . HE was born on St Martins day , and therefore called * Martin Luther . He was though strong in body , yet sparing in diet ; I saw him ( saith * Melancthon ) when he was in good health , four whole daies eating and drinking nothing at all , I have often seen him at other times to be content many daies with a little bread and herring daily . When he recreated himself , and took his minde off his studies , he was delighted with the play of Chesse , and was skilfull at it . He was almost beyond measure liberall toward the poor : it happened once that a student asked some money of him , he bad his wife to give him something , but she excusing the matter in regard of their penury at that time , he took a silver cup which stood near to his hand , and gave it to the scholler , wishing him to sell it to the Goldsmith , and take the mon● to himself . Erasmus saith , Lenitatem se in 〈◊〉 desiderare , He wished him more moderation and temper in his writing Erasmus also often said , That God gave to this last age a sharp Physitian because of the greatnesse of their diseases . Intemperans aeger crudelem medicum fecit . He was by nature fiery but placable ; therefore when Melancthon came once to him being vehemently moved , he rehearsed this verse to him the rest being silent , Vince animos iramque tuam qui caeter● vincis . Overcome thy minde and anger ▪ which overcomest other things . Calvin * saith , Though Luther should call him a devil , yet he would honour him as a famous servant of God , who as he excels with great vertues , so he hath also great vices , but I would ( saith he ) he had alwaies exercised his vehemency which was imbred in him on the enemies of the truth , and not also on the servants of God , and that he had spent more pains in acknowledging his own faults . He was of a just stature , a strong body , of such a Lion-like vivacity of eyes that many could not endure to look directly upon him . He had good health , except that towards his later end he was often troubled with a pain in his head ; whence he : Valemus omnes praeter Lutherum ipsum , qui corpore sanus , foris à toto mundo , intus à Diabolo patitur & omnibus angelis ejus . We are all well save Luther himself , who being sound in body suffers outwardly from the whole world , inwardly from the devil and all his angels . A great deal of money was given him by Dukes and Princes , so that I began ( saith he ) to fear least God would herereward me , sed protestatus sum me nolle sic satiari ab eo , but I protested that I would not so be satisfied by him . He saith somewhere of himself , that he was never in all his life tempted to covetousnesse , one that was so great a reformer as he was , had need to have a spirit disingaged from the world . When upon a time one Papist demanded of another , why do you not stop the mans mouth with gold and silver ? The other answered , Hem , Germana haec bestia pecuniam non curat . See , this Germain beast careth not for money . He was the first that opposed the Popish Indulgences . Occasione nundinationis Indulgentiarum pretio numerato , Lutherus initio fuit permotus ad hoc quod suscepit reformaetionis opus . In the same year * when Martin Luther began , Pope Leo the tenth did create one and thirty Cardinals : In which year and day of their creation , there fell a tempest of thunder and lightning in Rome , which so shook the earth when the Cardinals were made , that it removed the little childe Jesus out of the lap of his mother , and the keyes out of S. Peters hands , which thing many then did interpret to signifie and foreshew the subversion and alteration of the Sea of Rome . Erasmus told Frederick Duke of Saxony , That in Luther were two great faults : First , That he would touch the bellies of the Monks . Secondly , That he would touch the Popes Crown , which two matters in no case are to be medled withall . Luthers friends disswading him from going to Worms , some crying that by the burning of his books it appeared he was condemned in the judgement of the Papists : others instancing in the examples of John Hus and Savanarola : Luther thus answered * , As touching me , since I am sent for , I am resolved and certainly determined to enter Worms in the name of our Lord Jesus Christ , yea although I knew there were so many devils to resist me , as there are tiles to cover the houses 〈◊〉 Wormes . Whose undaunted minde , mos● fervent zeal , great learning ( sait● * Chamier ) stirred up many who armed themselves against the errours and commonly received superstitions , among which were Zuingllus * Oecolampadius , Melancthon , B●cer , Calvin , and many others , whos● labours and endeavours that way● God would not suffer to be frusta●neous . Albertus Crantzius an Historia● of the Vandales is reported to hav● said to Luther , Frater vade * in cel●lam , & dic Miserere mei Deus . Brother go into thy cell , and say , Lord have mercy upon me , insinuating that an Aust●n Monke should in vai● dispute against the Pope . His praiers were so ardent unto Christ , that ( as Melancthon writeth ) they which stood under his window where he stood praying might see his tears falling and dropping down . He praied every day three hours , and then when his spirits were most lively , Pertres horas easque ad studia aptissimas . When he preached they which heard him thought every one his own temptations severally to be noted and touched , whereof when signification was given unto him by his friends , and he demanded how that could be : Mine own manifold temptations ( said he ) and experiences are the cause thereof . For from his tender years he was much exercised with spirituall conflicts , and vexed with all kinde of temptations . Hee regarded not the threats of his adversaries the Papists , he said to Melancthon , Si nos ●uemus ruet Christus una , scilicet ille regnator mundi : & esto ●uat , malo ego cum Christo rue●re , quam cum Caesare stare . If we fall Christ the Lord and Ru●er of the world falleth with us , I had rather fall with Christ then stand with Caesar . When any evil news was brought to him , he called for the 46. Psal● to comfort him . He saith in one place , odi istud v●cabulum paenitenti● * there was one no word so terrible unto him ( while he was a Papist ) and which his so●●did more hate then that , Repent , b●● after no word was more sweet , when he understood the Gospel . When a certain Jew was appointed to come to destroy him by poison yet it was the will of God that Luther had warning thereof before , an● by the face of the Jew sent to him by picture , whereby he knew him , an● avoided the pill . In the garden of his houses the devil appeared to him in the form of 〈◊〉 black bore , but he regarded it not . Cajetan asked him whether 〈◊〉 thought the Duke of Saxony would make warre in his behalf ▪ he said , 〈◊〉 would not have him : Where wil● you be then said Cajetan ? Luthe● answered , I shall be sub caelo under heaven . Erasmus wrote that there was more solid Divinity contained in one folio of Luthers Commentaries , then in many large writings of the Schoolmen and such like . He said and taught many things truly and gravely , as concerning the sacred Scripture and its authority , Solis canonicis libris debetur fides , caeteris omnibus judicium . We must beleeve the Canonicall books only , and may judge all others . He was so zealous to have the Scriptures read , that he professed , if he thought the reading of his books would hinder the reading of the Scripture , he would burn them all before he died . His saying was , Ecclesia sanguine & oratione totum mundum convertit . When something concerning a businesse was concluded amisse at Norimberg , he said , Longe aliter in caelo quam Norimbergae hoc de negoti● erat conclusum : It was farre otherwise concluded in heaven then at Norimberg concerning that matter . He took a liberty to himself t● speak stoutly when he was brought before the Emperour , till he hear● the pen go behinde the hangings . He hath some high expressions in● in his writings , fiat volunt as nostra , let our will be done . Cave non tantum à peccatis sed etiam a bonis operibus . Take heed not only of sins but also of good works . He being in an agony , and 〈◊〉 glimpse of Christs righteousnesse being discovered to him out of Rom. 1. 17. and perceiving that it was not meant , de justitia puniente , but justificante , not of his punishing justice , but that which justifieth the ungodly , he saith , I perceived my self regenerate , and to have entred into Paradise , the Scripture presently appeared in a new hew . He would have been content at the first if they would have taken away indulgencies . He said , Brevi efficiam ut anathema sit esse Papistam : I will shortly cause it to be a curse to be a Papist . A young man about Wittenberg being kept bare and needy by his father , was tempted by way of sorcery to bargain with the devil or a familiar ( as they call him ) to yield himself body and soul unto the devils power , upon condition to have his wish satisfied with money , so that upon the same an obligation was made by the young man , written with his own bloud , and given to the devil : upon the sudden wealth and alteration of the young man , the matter first being noted , began afterward more and more to be suspected , and at length after long and great admiration he was brought unto Martin Luther to be examined . The young man whether for shame or fear long denied to confesse , and would be known of nothing , yet God so wrought being stronger then the devil , that he uttered unto Luther the whole substance of the cause , as well touching the money , as the obligation . Luther understanding the matter and pittying the lamentable state of the man , willed the whole Congregation to pray , and he himself ceased not with his prayers and labour , so that the devil was compelled at last to throw in his obligation at the window , and bad him take it again unto him . He held Consubstantiation , but confessed to Melancthon that he had gone too far in the controversie of the Sacrament . Melancthon perswaded him by the publishing of some milde writing to explain himself . Luther replied to that , that by this means he should cause his whole doctrine to be suspected , but Melancthon might do what seemed good to him after his death . When they said he had recanted , he writing to his friend Stupitius , saith , Omnia de me praesumas praeter fugam & palinodiam : Presume any thing of me sooner then flying and retracting . Luther so much esteemed of his book de servo arbitrio , that he gloried in it as unanswerable and wrote to Wolfangus Fabricius Capito : Nullum se agnoscere justum suum librum , nisi fortè De servo arbitrio , & Catechismo , that he acknowledged none of his books for his , but those two , that de servo arbitrio , and his Catechisme . If any of his books be to be disliked , surely that de sermonibus Convivalibus is most faulty , of which Gerhard * ( a Lutheran ) saith thus , Liber ille Convivalium sermonum à Luthero nec visus , nec lectus , nec approbatus est , quin multoties privato quorundam arbitrio mutatus , mutilatus , auctus . He said of the Pope , non habeo argumentum robustius , that he should fall , then quia sine cruce regnat . Luther speaks slightly himself of his first labours . Above all I beseeeh the godly Reader , and for our Lord Jesus Christs sake , that he would reade my writings judiciously , and with much compassion , and let him know that I was formerly a Monk and a most furious Papist , when I first entred into the cause undertaken by me . He fitly called the Popes bull bullam , a bubble in respect of its vanity . Being reproached , he said , Prorsus satan Lutherus sit , modo Christus vivat & regnet , Let Lurther be counted a devil so Christ may live and reign . His saying was , Turcicum imperium quantum quantum est , mica tantum est quam pater-familias pr●jicit canibus , The whole Turkish Empire is but a crumme that the master of the family throws to a dog . He said he learnt more by one fervent prayer , then he could get by reading of many books or most intent * meditation . Melancthon in his preface to his 3d Tome reports this of him . When he often seriously thought of the anger of God , or the wonderfull examples of punishments , suddenly he had such terrours that he was almost dead with them , and in disputing once about some points being much amazed , he lay upon a bed in the next room , where he often inserted this sentence in his prayer : He hath concluded all under sin that he might have mercy on all . His prayer a little before his death was this , Paeter mi caelestis , Deus & Pater Domini nostri Jesu Christi , Deus omnis consolationis , ago tibi gratias , quod filium tuum Jesum Christum mihi revelasti , cui credidi , quem sum professus , quem amavi , quem celebravi , &c. My heavenly Father , the God and Father of our Lord Jesus Christ , the God of all consolation , I give thee thanks , that thou hast revealed thy Son Jesus Christ to me , whom I have beleeved , whom I have professed , whom I have loved and celebrated . When he lay a dying , this was his will for his wife great with childe and his little son . Domine Deus , gratias ago tibi , quod volueris me esse pauperem super terram & mendicum . Non habeo domum , agrum , possessiones , pecuniam 〈◊〉 quae relinquam . Tu dedisti mihi uxorem & filios , tibi reddo , nutri , doce , serva , ut hactenus me , O Pater pupillarum , & judex viduarum . O Lord God , I thank thee that thou wouldst have me to be poor upon the earth , I have no house land or money that I should leave them . Thou hast given me wife and children , I restore them to thee , doe thou O father of Orphans and Judge of widdows , nourish , teach , keep them , as thou hast hitherto me . CHAP. IIII. Of the Covenant and Promises . I. Of the Covenant . THE Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Berith , is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah , elegit , to choose , because God in the Covenant of works did choose out man especially with whom he made the Covenant , and because in the Covenant of grace he chuseth out of the multitude the elect , and because a Covenant is a thing which two chuse , and of which they mutually agree and promise betwixt themselves , although the word be used where ore alone doth promise with a simple promise , and so it may be referred to the Testamentary disposition . Or else it may come from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah , comedit , to eat , as if they should say an eating , because they used in the Eastern countries to establish Covenants by eating and drinking together . The condition was about eating in the Covenant of works . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bara , signifieth to slay ( whence some derive a Covenant ) because God made the first Covenant of grace and sealed it by sacrifices * of beasts slain and divided . The Covenant in generall may be described a mutuall compact or agreement betwixt God and man , whereby God promiseth all good things , specially eternall happinesse unto man , upon just , equall and favourable conditions , and man doth promise to walk before God in all acceptable , free and willing obedience , expecting all good from God , and happinesse in God according to his promise , for the praise and glory of his great name . A Covenant is a solemn compact or agreement between two chosen parties or more , whereby with mutuall , free , and full consent they binde themselves upon select conditions tending to the glory of God and their common good . It differs from a promise gradually and in the formalities of it , not naturally or in the substance of it . A Covenant usually is the collection of many promises , as a constellation is the collection of many starres , though it be but one promise , I will be thy God , yet it is such a one as comprehends many . There is a difference between a Law and a Covenant . A Superiour may give a law whether the inferiour consent to it or no , but a Covenant is ratified by the consent of both parties . A Covenant is something unto which two persons by mutuall consent doe freely binde themselves . There are divers distinctions of Covenants . 1. A Covenant of nature . 2. A Covenant of grace . 3. A mixt Covenant consisting of nature and grace . Others make these three Covenants , 1. Foedus natura , the Covenant of nature made with Adam . 2. Foedus gratiae , the Covenant of grace made to us in Christ . 3. Foedus subserviens , a preparing Covenant to make way for the advancement of the Covenant of grace in Christ . Others say , there were never any but two Covenants made with man , one Legall , the other Evangelicall , of works or grace , the first in innocency , the other after the fall . Foedus operum , when it was first made with man , was foedus amicitiae , God and man were then friends , foedus gratiae is foedus reconciliationis inter i●imicos . 1. The Covenant of works wherein God Covenanteth with man to give him eternall life upon condition of perfect obedience in his own person . 2. The Covenant of grace which God maketh with man , promising eternall life upon condition of beleeving . We reade not in Scripture the Covenant of works and of grace totide● syllabis , the nearest we come to it is Rom. 3. 27. the law of works opposed to the law of faith , which holds out as much as the Covenant of works and the Covenant of grace . The Covenant of works was 1. That Covenant wherein God was the authour and the ground of it , was Gods free grace , it was reciprocall betwixt him and Adam . We call not the second Covenant a Covenant of grace , because there was no grace in the first Covenant , but in opposition to the condition of the first Covenant which was works , and because greater grace is manifested in it then the first , 2. It was the same Covenant under which the best of the creatures the Angels now stand and injoy their happinesse , and Adam should have been happy by observing this Covenant if he had stood . Christ was made under this Covenant . 3. The promises of this Covenant were very glorious . 1. For naturall life , in the body there was perfection without defect , beauty without deformity , labour without wearinesse . 2. For spirituall life , Adam should not have had terrours in his conscience , sorrow , fear , shame . 3. For death , he should have been translated without dissolution . The Faederati were God and Adam together with all his posterity . God made a Covenant with Adam as a publick person , which represented all mankinde . The reasons of it may be these , 1. From the imputation of Adams sin to all mankinde , Rom. 5. 12. In whom , or for as much as all have sinned , they sinned not all in themselves , therefore in Adam , see vers. 14. In him all died , 1 Cor. 15. 47. 2. Those on whom the curse of the Covenant comes , they are under the bond and precept of the Covenant , all mankinde is directly under the curse of the Covenant , Rom. 8. 20. 21. Gal. 3. 13. Adam did consent to it and understood the terms of the Covenant , for God dealt with him in a rationall way , and expected from him a reasonable service . Either he knew the tenour of the Covenant , or else he broke it out of ignorance , but the first sin could not be a sin of ignorance , he knew whatsoever was necessary to know in a way of duty . God dealt with Adam not only in a way of sovereignty but in a way of Covenant , God did this for divers reasons . 1. For the speciall manifestation of his free grace . 2. That it might be the greater obligation to Adam to obey , God made a promise and he gave his consent . 3. To sweeten his authority to man , Deut. 6. 24. 4. To encourage man to obedience , Heb. 12. 2. 5. That this might be a ground to Adam to exercise His faith in beleeving whatsoever God had revealed or should reveal . 2. His love , 1 John 4. 19. 3. His hope . 6. To leave man inexcusable if he sin , that a clear way might be made for Gods justification and mans conviction . Objection , God is a free Agent , how can it stand with his honour and absolute liberty to be bound to the creature ? Answer , In a strict sense , 1. God cannot be said to be bound , but promittendo s● fecit debitorem , saith Austins , and he is rather bound to himself , and his own faithfulnesse , then the creature . Objection , How can it stand with Gods justice to involve Adams posterity in a Covenant , which themselves never consented to . Answer , It is not an injustice among men for parents to conclude their children , their acts binde them and their heirs . 2. God hath reserved to himself a liberty to visit the sins , not only of the first , but immediate parents on their children , Gen. 9. 22. 1 Thes. 2. 26. The Sodomites children were punisht with their parents . 3. Adam was our parent , there was the will of the nature , which was enough to inwrap them in originall sin , the sin of the nature . 4. This Covenant was made with Adam and his posterity out of free grace , therefore all his posterity was bound by way of thankfulnesse to consent . 5. They ought to rejoice in Adams exaltation being so advanced , and to agree to the Covenant made with him . 6. God made the best choice for them in the first Adam ( as he did in the second ) in so doing , seeing he made him so perfect . The first Covenant consists of three parts . Gal. 3. 10 , 11 , 12. 1. The precept , that continueth not in all things . 2. The promise , live , the man that doth them shall live . 3. The curse in case of transgression , cursed in every one . The precept requires perfect and personall obedience . The condition of the Covenant on mans part was 1. Perfect obedience . 1. The commandment then did ( and still doth as it refers to the first Covenant ) call for perfect obedience , Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek 20. 25. 2. Because there is a curse denounced against the least transgression , Gal ▪ 3. 10. One sinne and that but in thought , broke the Angels Covenant , Rom. 5. 17. 3. Gods holinesse is such , that he requires from the creature perfect obedience , Job 4. 18. Heb. 1. 13. 4. There are two things in the law , 1. The principall part of it , the precept . 2. The accidentall , the curse : man is bound to the precept , jure creatoris , to the curse , jure judicis . 5. He gave us a perfect ability to obey in our creation , Ephes. 4. 22 , 23. Eccles. 7. ult. 6. He requires perfect obedience in Christ , Rom. 8. 4. 2. Personall obedience . 1. There is a perfect obedience to the law required of every particular man , Gal. 3. 10. 2. The curse is denounced against the person , the soul that sins shall die . 3. This was required of Christ our surety , Gal. 4. 4. 4. It was required for the acceptation of our persons and salvation of our souls . 5. The righteousnesse of the first Covenant might easily be lost by transgression , Dan ▪ 9. 23. CHAP. V. Of the Covenant of grace . AFter man by his fall had broken the first Covenant , God our of his free grace did enter into a better and second Covenant . 1. All the persons in the Trinity did enter into Covenant with man , they have all the same nature , essence , will , and this is an act ad extra , 2. Sin was against all the persons in Trinity , therefore all they were to be reconciled , but the person that chiefly made the Covenant with man was God the Father , the other persons have their peculiar office● in the administration of this Covenant , the persons that God would take into Covenant were designed by the Father , John 17. 9. Rev. 13. 6 , 8. He imploies Christ as Mediator of the Covenant , Isa. 49. 8. Matth. 12. 18. He appoints how much grace and glory he will give to every one in this Covenant . 2. The fountain from whence this Covenant flows is the free grace of God , Gen. 17. 2. I will make ( Hebrew , I will give ) my Covenant . Ephes. 1. 6. Isa. 41. 1 , 2. 2 Sam. 7. 21. Free grace is here exalted in these particulars . 1. From the consideration of the person that enters into Covenant , God Alsufficient . 2. Of● the persons with whom he enter● into Covenant , man fallen , Gal. 4. 21. 3. In that this Covenant was made with some of those that fell , and not others , Ephes. 2. 12. 4. In that the Lord hereby exalts our persons and services , Hos. 2. 19. 5. In that sin can never spend the righteousnes of this Covenant , Hos. 3. 2 , 3. The Covenant of grace is that free and gracious Covenant which God of his free mercy in Jesus Christ , made with man a miserable and wretched sinner , promising unto him pardon of sin , and eternall happinesse , if he will return from his iniquity and embrace mercy reached forth by faith unfained , and walk before God in sincere , faithfull , and willing obedience , as becomes such a creature lifted up unto such injoyment , and partaker of such precious promises . God himself plotted this Covenant , Ephes. 1. 9 , 10. He spent infinite thoughts about it , Psal. 40. 7. took infinite delight in it , Isa. 53. 10. The main end of Christs coming into the world was to bring in a new Covenant , Mal. 3. 1. Heb. 7. 22. an● 12. 24. The spirit belongs to the se●cond Covenant , Isa. 59. ult. his glo●rious works , a witnesse , seal , earnest , belong to the spirit of the second Covenant . The Covenant of grace is more glorious then that of works . The first Covenant was made with the first Adam a mutable head , the second with the second Adam an unchangeable head , Gal. 3. 16. Secondly , The Covenant it self was a changeable Covenant , it gave place to the Covenant of grace , but this second Covenant was an everlasting Covenant . Thirdly , The righteousnesse of the second Covenant is far more glorious then the righteousnesse of the first Covenant , that of the first Covenant was the righteousnesse of a creature , this the righteousnesse of God . Fourthly , The condition of the second Covenant was more glorious then that of the first , the condition of the first Covenant on mans part , was perfect and personall obedience of this Covenant-faith , to sin against God in Christ , is the highest way of sinning , and to glorifie God in Christ , is the highest way of glorifying him . Fiftly , The power of performing it is more glorious , now we have a constant supply of the spirit , Ephes. 1. 19. and 4. 13. then we had none to assist us . Sixtly , The promises of the second Covenant are more glorious then those of the first , Heb. 8. 6. * I will be thy God , I will give thee my Son , my Spirit , God did not tell Adam that he would be his God in that way that he promiseth himself to his in the second Covenant . God promiseth a more glorious manifestation of himself , and union with himself in Christ , a higher manifestation of his wisdome , holinesse , power , and also of his mercy , which was not before discovered , a higher union , under the first head there was only a moral union of love , under the second a mysticall union , we are the same person with Christ ; the second Covenant brings repentance and pardon upon repentance . The first Covenant said , If thou dost well thou shalt be excepted . We have a higher Sonship . Adam was a son by creation , we by Christ , our ground of the acceptation of all our services is higher , God looks on us as being one with Christ , we have a greater ground of perseverance , we have a higher title to our inheritance , Adam was made King of this low world , Christ was made heir of all things , and we coheirs with him . Question , How can the Covenant of grace be called a Covenant * , as Ier. 31. 34. since it contains a meer absolute free promise , whereas a covenant requireth mutuall conditions . Now no condition can be required to this covenant , which the covenant it self doth not work ; For I will write my laws doth denote all things done by grace . Answer . Though God do perform , and in his Covenant promise to performe what he requires , yet still there is something required which man consenting to , and promising to perform ( though not of himself by his own power ) it is a covenant . The Covenant of grace is mentioned an hundred times directly in the Scripture , and a thousand times by consequence . In generall it comprehends all the blessings which God can give from election to glorification . Particularly he gives ; 1. His own self , God spared not his own Sonne , To us a Son is given , I will be thy God , thy reward , thy portion , thine inheritance . He is their reconciled God , theirs in a league of love and friendship . 〈◊〉 Scripture useth to expresse this 〈◊〉 some peculiar relations , as of King● Husband , Father , He will do 〈◊〉 the offices of a good King , of a ●●ving Husband and Father . 2. He doth actually with himse●● put the soul into the possession 〈◊〉 many other things . 1. He brings reconciliati●● with God . 2. Justification , the pardon 〈◊〉 all their sins , and covering 〈◊〉 their deformities with the 〈◊〉 of Christs righteousnes . 3. Adoption , makes them 〈◊〉 heirs with himself . 4. Sanctification , He gi●● his Spirit to dwell in them . Thirdly , He gives them infin●● wealth in bils & bonds , in promi●● 1. For this life , 1. Of preservation and de●●●verance from all evils , they 〈◊〉 either be prevented that 〈◊〉 come not , or sanctified if 〈◊〉 do come , or removed . 2. Of a constant supply of 〈◊〉 good things they stand in need of , for soul , body , name , Ps. 34. He will prosper and give successe to all the works of their hands , Psalm 1. 2. Job 22. 28. 2. For life to come . In the new Covenant there be three great Promises . 1. I will be your God . 2. I will pour out my Spirit on ●ou . 3. I will give you my Sonne . His giving his Son is the ground of both the rest , He is a God to none but 〈◊〉 whom Christ is a Saviour , we ●ave the Spirit also by interest in Christ . First , I will be your God , Genesis ●7 . 7. Psal. 48. This God is our God , Psal. 144. ult. 2 Cor. 6. 16 , 18 . ●●at is , you shall have as true an in●erest in all my attributes for your ●ood , as they are mine for my glory , ●y grace to pardon you , my power ●o protect you , my wisdome to di●ect you . This is a comprehensive ●romise for God to be our * God it includes all , Deus meus & omnia , said Luther . The Covenant of grace is both Faedus amicitiae & conjugale , a Covenant of friendship , and a conjugall Covenant . Abraham was in covenant with God , and God stiles him his friend ; also it is a conjugall league , Hos. 2. 19 , 20. Secondly , God promiseth his Spirit , Ioel 2. 28. John 14. 16 , 26. and 15. 26. and 16. 7. Luke 24. 49. Act. 1. 4. an accomplishment of which promise we have , Act. 2. 23. The Spirit is called , Ephes. 1. 13. The holy Spirit of promise , because this was the great promise which Christ from the Father hath made unto us , the giving of the holy Ghost to work in us all the good which he requireth & apply all the good wch he hath promised . The giving of the Spirit is a great and excellent promise of the new Testament . The great promise of the old Testament was the promise of Christ , Gen. 3. 16. of the Messiah , all the ceremoniall Law was but a typical enlargment of that promise . Christ when he was to goe out of the world promised his Spirit . 1. That in this last age of the world there might be a more full discovery of the great things of the Gospel , the Spirit reveals truth and stablisheth us in the truth , that Gods people might know more of himself and his Son , and prie more into the mysteries of the Gospel . 2. There are more glorious conquests to be made in this last age of the world , all the great enemies of Jesus Christ are to be vanquished , Ze. 4. 7. 2 Thess. 2. 9. the sharpest sufferings are reserved for these times , therefore Christ hath provided the most sovereign cordials . What undaunted courage , what invincible patience , what ravishing consolation had the martyrs in the flames ? God made good this promise to them in sending his Spirit . We should put our bond in sute , turn promises into praiers , presse God with much importunity for more of the Spirit . 3. God hath promised to give us his Son . The whole Covenant of grace i● purchased , founded , sealed , ratified in Christs bloud , Mat. 26. 28. Heb. 9. 14 , 15. and 13. 20. It was Gods plot from all eternity to save man in such a way , as should advance all his glorious Attributes , his wisdome , power , justice , mercy , compassion , wrath , vengeance . The Covenant of grace is the most free and gracious tender of Christ , and all his rich purchases to all the lost and undone sons of Adam that shall believe in him . All other particular promises found in the book of God receive their confirmation by the promise of Christ . God promiseth sometimes to deliver from a particular affliction ; to assure them that that shall be kept , he makes a promise of Christ , Behold a virgin shall conceive . There are three things in the promise of Christ to confirm all other promises . 1. Because there may be made more objections against the Lords giving of Christ , then against any other promise whatsoever , in that the great provoked God must come to be a suter to his vassall , Jehovah must lie in a virgins womb . 2. More love and compassion is shewed in that one promise of Christ then in all other promises whatsoever . 3. Because this is the mother promise , 2 Cor. 1. 20. Some say , The conditions of the Covenant of grace , are repentance , faith and new obedience . Sincerity alone ( or Evangelicall perfection ) is the only absolute condition of the Covenant of grace , Gen. 17. ● . It is called an upright heart , that is , straight : It is also called Integrity , a body that wants no members , a sound heart , a pure or sincere heart , a single heart , a simple and honest heart . Evangelicall perfection is a work of Gods Spirit whereby the whole inward man is applied to God and his waies without the mixture of strange intentions or affections . 2. Sincerity of singlenesse , purity , perfection is the whole substance and mettall of all graces which God worketh in the soul ; it is not any one grace , as patience , meeknesse , but the substance of every grace , faith and love unfeigned , Praier which comes not out of feigned lips ; we must worship God in spirit and in truth , Ephes. 4. 34. 3. God and the Saints have ever judged of men by this , Iudge me , O Lord , according to mine integrity . 4. The promises are made to this , Ps. 119. 1. Mat. 5. 8. Characters of sincerity . As preparatory or a motive to the rest , to be willing and desirous to have his heart thorowly tried and searched , Joh. 3. 18 , 19 , 20. Psalm 139. There are three reall marks , 1. It makes the work of grace universall . 1. In regard of the subject : therefore it is called a new creature . 2. In respect of the object , abstains from all sin , and performs all duty . 2. It is constant . 3. It presseth on to have more till it be filled with God and his waies , Phil. 3. 8 , 9 , 10 , 11. It is a matter of great concernment for a man rightly to understand the nature of the Covenant under which he is , 2 Sam. 23. 3 , 4. Reasons . 1. Because it is the covenant which God hath respect unto in all his dealings with you , Psal. 105. 8. & 111. 5. 2. Else we shall never be able to understand our own state , 1 Cor. 11. 28. and 2 Cor. 12. 5. Galat. 4. 23 , 24 , 25. 3. Else we shall never be able to judge a right of any of our actions , neither of Gods waies to us , nor ours to him , Gen. 4. 4. 4. Without knowledge of the nature of the Covenant we can never understand our own sinnes , we are not only breakers of the Law , but transgressors of the Covenant , Hosea 6. 7. Deut. 29. 21. Lev. 26. 24 , 25. 5. According to our Covenant , such is the Spirit by which we are acted , and such is our law and practice , one under the first covenant is acted by the spirit of bondage , one under the second is acted by the Spirit of adoption . 6. We cannot else understand our mercies or afflictions , whether they come from Gods love or displeasure . 7. Without this we cannot understand the riches of Gods grace in the second covenant . 1. That he should enter into a covenant at mans creation . 2. When man had broke that to enter into a new covenant . 3. To finde out such a glorious way to abolish the first covenant . 4. To make it with such a glorious Head , Christ . 5. That the promises of this covenant should be better then those of the first covenant . 8. All our terrour or comfort comes from our covenant under which we are , Heb. 6. 17. 1 Pet. 3. 9. Eph. 2. 2. We are under the covenant of grace . 1. If we be in the second Adam , if we be willing to accept of Christ upon his own terms , Hos. 2. 18. 2. If sin have not dominion over us , Rom. 6. 12. 3. If the Lord put his laws into our minde , and write them in our hearts , Heb. 8. 8. * It is an allusion to the two Tables of the Law . They were first written by the finger of God , and then put into the Ark : so God first writes the Law in our hearts , and then puts it in our mindes . The writing of the Law in the heart signifies , 1. Similitudinem , a conformity , an inward principle and disposition in the heart answerable to the doctrine in the book . 2. Permanentiam , continuance , it is not a flitting but a binding principle , Litera scripta manet . All the errours almost of these times may be confuted from the doctrine of the covenant , Heb. 8. 9 , 10 , 11 , 12. 1. Merit and supererogation of works , Satisfaction given to justice must be commensurate to that justice which it must satisfie , infinite . 2. The Popish and Arminian doctrine of Free-will . Can man work in a way of grace so as to determine and make it effectuall before he have grace , a principle of working ? Can a man receive grace offered without a speciall work of grace stirring and exciting him ? I will write my laws in their hearts , the promise then written in the heart is the foundation of all our faith , and the precept of all our obedience . 3. For in vocation of Saints . Christ is the Mediatour of the new Covenant ; He is touched with our infirmities , and yet cloathed with majesty , to his Father he gives his merit for us , from his Father he gives his Spirit to us . 4. That Arminian doctrine of universall grace and redemption , that Christ should die intentionally for all . Where ever the merit of Christs death goes , there goes his Spirit , the price and power of his death are equal ; all have not the Spirit of Christ , therefore not his merit . The Socinians deny the satisfaction of Christs death , justice must have satisfaction . Christ ( they say ) came into the world to be an example , and give us a patern of vertue , as the Pelagians say we have Adams sin by imputation . They deny all infused habits of grace , and would only have moral perswasions . The Antinomians also are hence confuted , there must needs be a work of grace in a man else the death of Christ will be ineffectuall , then some principle of grace must be put into us . The old rule may stand still , though there be a new principle put into the heart , because the holines of God is not varied . The Anabaptists , the covenant is with the house of Israel , and Gods children born in the covenant are of the house of Israel . Some say men are miserable two waies by Adams fall . 1. As we stand under his covenant , and so come short of conformity to the Law which requires perfect , personal , and perpetuall obedience . 2. As we bear his image , life and eternall salvation is offered on impossible terms , therefore ( say they ) in conversion there is required a double change . 1. Morall , which is the change of a mans covenant . 2. Physical , the change of a mans image . So that as a mans covenant is , such is his state , if under the first covenant , he is in a state of sin , of bondage and death , if he be under the second covenant , he is in a state of grace , of liberty and life , because he is no longer a son of the bond-woman , but of the free-woman . A man in Christ is freed from the Law as a covenant , in these respects . 1. For justification , Gal. 2. 21. in respect of condemnation , Christ hath redeemed us from the curse of the Law being made a curse for us , Gal. 5. 23. against such ( persons , not works ) there is no law . 2. He is freed from the Law in respect of irritation , there is a power in it to stir up the lusts of men , Ro. 6. 14. For ye are not under the law , as a covenant ( whether we understand it of its condemning or irritating power ) but under grace . 3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it , Gal. 5. 18. Ye are not under the Law , viz. constraining , 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation , he is freed by degrees from the irritation and coaction of the Law , al those that are out of Christ are under the law for justification , condemnation , irritation and coaction . The covenant of grace is the same for substance now to us since Christ was exhibited , and to them before he was exhibited , but the manner of administration of it is different , because it is , 1. Now clearer : things were declared then in types and shadows : heaven was typed out by the land of Canaan , we have things plainly manifested , 2 Cor. 3. 12. in this respect it is called a better testament or covenant , Heb. 7. 22. not in substance , but in the manner of revealing , and they are said to be better promises , Heb. 18. 6. 2. Of greater extent : Then in Iudah was God known , now to all Nations . 3. Abundance of the Spirit is poured out now : some few men then had a great deal of grace , but * generally now men partake of abundant more grace , * both for knowledge and holinesse . CHAP. VI . 2. Of the Promises . CHristians have many and great Promises , 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , great and precious promises . 1. God makes them , they are the Promises of a great God : Great persons make great promises . 2. They are made to Gods people , his elect : a King will not bestow mean things upon his Favourites . Reasons , Why God makes great Promises to his people . 1. Hereby God sets forth his love to them , Tit. 1. 2. 2. That we might have ground for our faith and hope : here in this world we are in a state of expectation , Heb. 11. 39 , 40. 3. That hereby he might support them in their many troubles , Gen. 15. 1. Heb. 10. 35 , 36. This is a mercifull administration of the Lord , Adam had all his good things in possession , he soon lost them , by the Promises they are as certain as if we had them already , 1 Pet. 1. 3. The Promises are sure and certain , God hath confirmed them , 1. By the Sacraments . 2. By oath , the strongest confirmation that may be , Heb. 6. 17 , 18. The faith of Gods people is built upon two pillars , his power and faithfulnesse resembled by those two pillars , 1 King. 7. 21. Bo●● in it is strength , Jachin , he will establish . 1. Gods power , that is often given as a prop to uphold our faith in his Promises , Mat. 22. 21 , 29. Rom. 4. 20. & 11. 23. 2. His faithfulnesse , Heb. 10. 23. 1 Pet. 4. 19. When Gods Promises come to be fulfilled to his people , they finde twice as much in them as they expected , 1 Cor. 2. 9. The Promise is the shell wherein the kernell is contained , Ephes. 1. 20. 2 Pet. 1. 4. That Promise in the covenant of grace That God will be our portion , there is a great deal more in it then we can understand ; God will put his fear in his peoples hearts , Job 28. 16 , 17. Prov. 3. 13. They shall enjoy eternall life with him in heaven , when this Promise comes to be accomplished , it will be farre greater then we can now imagine . They finde the mercies of this life double many times to what they expect . Reasons , 1. From our weak capacity , we are not able to understand how much is laid up in a Promise , the experience of Gods people is a great proof of this , the longer they chew the Promise the sweeter it is . 2. The infinite goodnes and bounty of God joyned with his omnipotency and all-sufficiency , because God hath set his heart on his people he will give them abundantly more then they think of . The Promises of God are of two sorts . 1. Absolute , those which the Lord hath undertaken to perform of his own free grace , not only citra meritum , but also citra conditionem , without all supposed or pre-required conditions in us : of this kinde are all those great promises of the new covenant , Genesis 3. 15. and 17. 7. Isaiah 43. 25. Ezekiel 11. 19. Jeremy 31. 33. Hosea 14. 4. Joel 2. 18. I will be thy GOD , I will give my Sonne , I will pour out my Spirit , I , even I am he who blot out your iniquities for my Names sake , I will take away the heart of stone , and I will give an heart of flesh , I will put my Law in your inward parts , and write it in your hearts ; I will heal your backesliding , and love you freely , for mine anger is turned away . 2. Conditional , which shews what God will do upon the performance of such duties and conditions by the creature , which conditions without Gods grace he is never able to perform ; Ier. 17. 8 , 9 , 10. These are made for the encouragement of the creature in the waies of obedience , and to shew a mans inability , that he may flie to Christ for strength , but they doe not alwaies shew the purpose of God to give the condition or reward . When once God makes a Promise , though it may be a long time before it be fulfilled , yet it yeelds comfortable fruit from the day of his making of it . All agree that a Promise is a certain pledge of performance in due time . Four other fruits grow from a Promise before it come to be accomplisht . 1. It is a certain evidence of Gods love , a declaration of his heart and good will ; outward administrations come all from Gods hand , but his Promises come all from his heart , his affection is set on them who have an interest in the Promises . Reason , All the Promises are made in and thorow Christ , to Christ and then to those who are united to him . 2. A Promise from the day of the date of it is a sufficient pledge to the soul to whom it is made , that God will never doe them hurt , but his purposes and thoughts to them are alwaies good , notwithstanding the outward administrations . 3. It brings preservation to the soul , 1 Pet. 1. 5. It will preserve it from the assaults of the devil , and the world . 4. It brings present consolation to the soul : in Peter , where the Apostle speaks of great and precious promises , he saith , We rejoyce with joy unspeakable . An ingagement of God in a Promise is a speciall means to support Christians in times of distresse . God was ever wont to bear up the spirits of his people rather by Promises then providences . First , A great part of the Bible is spent in reporting Gods ingagements to his people by promise , and the exemplification of his people in performing his Promises . Secondly , The Saints of God were wont to live by faith , Ps. 56. 4. They ever fetcht consolation from the Promises , as Jacob , Hast thou not said ? and Jehosaphat , 2 Chron. 2. Reasons , 1. The end of God in making the Promises was to give security . 2. They are a ray of his power for the creating of help : he that hath a promise hath a blessing in the root of it . 3. Promises issue from the love , the grace and goodnesse of God , and are as unchangeable as his love , they are founded upon the truth and Allsufficiency of God . That in Heb. 13. 5. is as full a promise as any is in the Bible , it is applicable to particular cases , made in the hazards of warre and difficulties of reformation , it is double to shew it is a fixed truth , and for time to come in the future tense , in the Hebrews there is more said then is to Ioshua . God saith , He will not leave him nor forsake him , Heb. 13. 5. there are five negatives in that little sentence . All the subjects of Christs Kingdome of grace inherit all the Promises of the Covenant , they are their portion . 1. It is a great priviledge to be the heirs of Gods Promises , and the Saints have gloried in it , David saith , Thy Promises have I claimed as mine heritage , by faith they imbraced the Promises , Heb. 11. 2. Every childe of God hath a right to all the promises , 1 Tim. 4. 8. Gal. 3. 16. Rom. 9. 4. 2 Pet. 1. 4. 1. They are all made in and through Christ , as branches of the Covenant of grace . Objection , Particular Promises were made to this or that man in a speciall case . Answer , No particular Promise was ever made to any for his own sake , but for Christs ; Therefore those Promises which at first uttering of them were made to some particular person on a particular occasion , were after pressed on all Gods people , as that , Josh. 1. Heb. 13. This is a peculiar priviledge to Gods people , none but those under Christs dominion have interest in the Promises . We should therefore , 1. Study the Promises , and know for what use and time they serve . 2. Beware of weighing them by our own carnall sense and reason . 3. Set faith awork , let the heart rest on Gods Alsufficiency , his truth , wisdome , faithfulnesse . A good man fetcheth contentment ▪ and satisfaction to his soul in all conditions . 1. From the Covenant of grace in generall , 2 Sam. 23. 5. This Covenant of grace , which God hath made with his people is Gods assurance office , and the Saints in all their fears may and ought to go to the Covenant to assure all things to them , to assure their estates and their lives . 2. For particular Promises in the Covenant of grace , a gracious heart looks upon every Promise as coming from the root of the Covenant of grace in Christ . See Psal. 34. 10. and 37. 6. and Isa. 58. 10. and elsewhere● where there are divers Promise● which may bring Christian contentment . It is the greatest honour that 〈◊〉 creature is capable of to be taken in●to Covenant with God , Levit. 26. 18 , 19. Jer. 11. 11. Zach , 11. the staffe of beauty , that is the Covenant , and you sin against offers of a second Covenant which the devils never did . Those who are in Christ and have their covenant changed are in a happy condition . 1. By this means God and thou art reconciled , thy covenant is a covenant of●peace , Ezek. 37. 26. 2. Being once taken into the covenant thou hast interest into glorious relations ; God is become thy Father , thy Husband , thy Friend , 2 Cor. 6. 16. 3. Thou hast interest into a most glorious inheritance by becoming the son of a free woman . 4. Thou hast a foundation for thy faith and a ground of all thy praiers , the covenant contains all the priviledges a beleeving soul can expect , it is the ground of all thy praiers , Jer. 31. 18. Isa. 64. 9. The people of God still plead it , it upholds the soul from sinking . When David came to dy , God hath made with me an everlasting covenant . So Christ , My God my God , Psal. 89. 26. 5. It is a covenant that can never be broken , 2 Chron. 13. 5. Isa. 50. 7. CHAP. VII . Of living and dying by Faith . I. Of living by Faith . FAith is a staying , resting , depending and relying upon the merits and satisfaction of our blessed Saviour , by the vertue and merit thereof to obtain remission of sins and eternall life , and all good things promised in the new covenant , at the hands of God . That there is such a life as the life of faith , is plain , Habak. 2. 4. But the just shall live by his faith . The just shall live the life of grace here , and of glory hereafter , in and by faith . Gal. 2. 20. Neverthelesse I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God Psal. 74. 13 , 14. Thou didst divide the sea by thy strength : thou brakest the heads of the dragons in the waters : That is , of the chief captains , and commanders under Pharaoh . Thou brakest the heads of Leviathan ( that is , Pharaoh ) in pieces , and gavest him to be meat to the people inhabiting the wildernesse , for their faith , not their bellies . While they were in the wildernesse they remembred Gods mercy to them at the red sea , and lived by the faith of this providence of God . It is a life arising from the union of God with us by his sanctifying Spirit , whereby a man is able to perform actions spirituall , in the Promises is the life of the spirit of Gods people . The life of faith ( saith Mr Perkins ) is a true life indeed , the only life . The Schools dispute of faith , Ministers preach of faith , Professours talk of faith , prophane men swear by faith , but few men live by faith None can live , nor rightly understand this life but the Saints of God , a Promise from God is sufficient for faith to rest upon against all improbabilities whatsoever . Many reasons might be given why we should rather live upon Gods Word then any thing else . The first reason may be taken from Gods Alsufficiency . Consider 3. Attributes in God . 1. His Almighty power , he can as easily perform as promise . God urged this to his people when they were weak at any time , Numb. 11. Is the Lords hand shortened ? Gen. 18. Is any thing too hard for the Lord ? 2. The goodnesse and love of God , his promises are given to his people as fruits of his love , Jer. 31. 3. 3. His truth , faithfulnesse and unchangeablenesse , Mal. 3. 6. The second reason may be drawn from the interest which Christ hath in him that makes the promise , and in him to whom the promise is made . 1. All the Promises are yea and Amen in Christ , Consider , 1. Christs interest in his Father who makes the Promise , his Father makes them all for the Sons sake , all the Promises are called the sure mercies of David , Isa. 55. He being a type of Christ . 2. Christ hath bought all the Promises of the Father with his own hearts bloud . 2. The interest Christ hath in his people , he is one with them , and they one with him . A third reason may be taken from the nature of faith , the proper object of it is a Promise from God , Heb. 11. 1. Faith sees things clearly , infallibly , strongly . Motives to living by faith . First , The necessity of it . 1. Take away this and you take away the only principle which distinguisheth the life of a man as a Christian from the life of other men . 2. The only cause of all heart-breaking and uncomfortable sorrows which Gods people meet with in any condition is the want of this , Psal. 42. 3. The want of this is one great cause , if not the only cause of the unevennesse found in the conversation of Gods people . Rebecca and Jacob had a direct Promise that Jacob should have the blessing , yet because Esau was great with his father they used unjust means . 4. Without this we can expect no benefit from the Promises ( though they be precious ) unlesse we rest our selves upon them , Isa. 26. 3. Secondly , It is a very becoming , amiable , fitting thing that we should rather live upon a word of God , then any other help whatsoever . No creature on earth ever attains to a self sufficiency , one must have something for his support , therefore it is better to take a Promise from God , then to depend upon the deceitfulnesse of creature-comforts . Thirdly , The wonderfull gain which comes by it . 1. The soul which hath but once learnt to make the Word of God a sufficient stay to it self , such a one will live the easiest life that any man in the world lives . It is not easily learnt ( for much grace is required to it ) but when thou hast once got it , it is comfortable . Such a one lives as a childe when he is in his fathers house , he is never troubled with care for meat , drink , or cloathes : the soul is at quiet when it hath learn'd to center it self upon the word . 2. It is the greatest ingagement ( as I may say ) to God to help them , we cannot put a greater obligation upon him , then by trusting in him , God will never fail such as trust in him , Isa. 26. 3. Psal. 91. 9 , 14. Means to attain this life of faith . How may a soul learn to pick a living out of the word , to live by faith . The life of faith is to fetch the counsell , the portion and comfort of his life out of the word . Ten directions how the soul may attain to live this life of faith . First , Nothing but a sound , true , living faith is a principle of this life , all the Schoolmasters in the world cannot teach any creature to live by reason , till it hath a reasonable soul . Labour to understand the true nature of faith , and get it wrought in thy soul , the just man will live by his faith . Secondly , Every degree of saving faith will not serve a man to live comfortably and free from distempers , one must have a sound faith , and a pleropho●y , and a great deal of faith for that end , the least degree of saving faith will serve for justification , sanctification , adoption , salvation , but not for consolation : Every blast of temptation overthrew the Disciples while they were weak beleevers , they questioned the truth of all , Christ therefore rebukes them for it , and saith , Why are your hearts troubled ? Paul when he could say , I know whom I have beleeved , though after he was told he should be whipt , he said , none of these things troubled him . Thirdly , He gets acquaintance with some things in the covenant of grace which may take off those objections that usually trouble beleevers , which are four , and these doe hinder Gods people from living by faith . 1. They finde corruption in their hearts , this should no way hinder their comfort , if they hate it and strive against it . 2. Temptations trouble them , whereas Gods own people are liable to temptations of all sorts . 3. Afflictions , God breeds them up which are in covenant with him under divers and great afflictions . 4. Desertions , They finde not the working of Gods Spirit , nor the assurance of his favour , God many times leaves his best children to great and sad desertions . Fourthly , Thou must get sound acquaintance with the Promises of the Gospel , else thou wilt be to seek in time of trouble . Some generall Promises concern all estates we can be in , all things shall work for good to them that fear God , and no good thing shall be wanting to such . 2. There are excellent promises in the Scripture for any condition imaginable . Fiftly , As the exigents or occasions require , whether to bear afflictions or go through temptations , act thy faith upon that Promise which sutes thy present need . A good man having all taken from him , and his wife desiring to know how he and his family would live , he said he would now put his bond in suit . Think on Gods power , truth , love , and Christs interest in the Promises to incourage thy soul . Sixtly , As a Promise from God must be measured by faith , so only by faith , not by carnall sense or reason , doe as Abrahaem did , he never told his wife Sarah when he was to go cut his childes throat and offer him a sacrifice to God . Seventhly , Faith must be helped with a use of all other means which God hath appointed to attain the blessing , 2 Sam. 7. later end . Psal. 5. 3. Psal. 119. Deal well with thy servant according to thy word . Faith made Noah to build him an Ark , work belongs to us , successe to God . Eightly , Resolve to wait the Lords leasure in all thy beleeving , limit him not to the time or manner of delivering thee , resolve God shall do it in his own time , if thou hast an able good paymaster thou wilt be willing he should pay thee how and when he will . He that beleeves will not make haste . Ninthly , Get thy will so far subdued to Gods will , that his will may be thine , as near as it is possible for poor sinners to attain it : learn to say Gods will is the best will , Rom. 12. 3. 4. Tenthly , Study the life of holines , let David be an example to thee , he had great communion with God , and knew how to improve a Promise . Some think one ought to beleeve whatever corruptions he gives way to , they say men are duty-mongers , merit-mongers . Others of Gods people are too much dejected with the remainders of their own corruption . CHAP. VIII . 2. Of dying in Faith . QValis vita , finis ita : He that will die in faith , must first of all live by faith , and there is but one example in all the whole Bible , of a man dying in faith that lived without faith , viz. that thief upon the crosse . To die by faith , is when a man in the time of death , doth with all his heart rely himself wholly on Gods speciall love and favour and mercy in Christ , and as it is revealed in the word . Religion is seen in its glory , when one not only lives but dies in Christ , Phil. 1. 21. For me to live is Christ and to die is gain . And ver. 20. So now also Christ shall be magnified in my body , whether it be by life or death . If I live , by preaching , if I dy , by suffering . Dr Preston said a little before his death , I have long● conversed with Christ in the world , and though I change my place , I shall not change my company . Revel. 14. 13. Blessed are the dead which dy in the Lord , from henceforth , yea saith the Spirit , that they may rest from their labours , and their works doe follow them . In the Lord , that is , say some for the Lord , as Ephes. 4. 1. Which suffer death for Christ , rather in the faith of Christ being incorporated into him , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from henceforth , as Rom. 8. 1. and 16 , 17. That constantly hold out in these times of persecution , say some , presently , saith Dr Rainolds , from the very time of their death , they rest from their labours , of their particular calling , under afflictions from God , and persecutions from men , under sin , temptations , desertions . And their works , That is metonymically , the rewards of their works , as 2 Cor. 5. 26. Do follow them , accompany or go with them , the words well weighed sound so . When a godly man dies he dies in the ●ord by vertue of his union with Christ , when there is a dissolution of the soul and body , the mysticall union is not dissolved , as the personall union of Christ was not dissolved when he died . Before I lay down directions how to die well , and shew the benefits that come to the godly by death , I will shew 1. The necessity , or certainty of death , and the misery of it to the wicked . 2. Resolve some questions about death . Of the first , Death is a common condition appointed for every man first or last to undergo . Heb. 9. 27. And as it is appointed unto men once to die , but after this the judgement . The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated , It is appointed , signifieth , it lieth as a mans lot . Once imploies two things , 1. A certainty , it shall once be . 2. A singularity , it will be but once , 1 Samuel 26. 8. 1 King. 2. 2. I go the way of all the earth , saith David Job 30. 23. The grave is called the house appointed for all the living . Eccles. 12. 5. Solomon calls the grave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bajith Gnolam , domum saeculi , the house of age : We translate it long home , where he must abide for a long time . 1 Cor. 15. 26. The last enemy that shall be destroyed is death , that is , death destroies all and after is destroied it self . Psal. 89. 48. What man lives and shall not see death ? When we would affirm any thing to be infallibly true , we say as sure as death . A young man may die , an old man must die . It is an Hebrew proverb , In Golgotha are to be seen sculs of all sizes , that is , death comes on the young as well as the old . Omnes una manet nox , Et calcanda semel via lethi . When it was told Anaxagoras that both his sons ( which were all he had ) were dead , being nothing terrified therewith , he answered , Sciebam me genuisse mortales , I knew I begat mortall creatures . There are three speciall reasons why all must die . 1. Because God hath so decreed it , Heb. 9. 27. 2. All men are made of one mould and matter , Job . 4. 19. Dust thou art , and unto dust shalt thou return , Gen. 3. 19. 3. Because all have sinned , Rom. 5. 12. Wherefore as by one man sinne entred into the world , and death by sin : and so death passed upon all men , for that , or in whom all have sinned . Beza prefers that version , in whom , In Adam legally , as they stood under his Covenant , in him naturally , as they bear his Image . Sin brought death into the world , either meritoriè , as it deserves wrath , or privativè , as it takes away the power of the law to conferre life . Rom. 6. 23. The wages of sinne is death . The word in the * Originall signifies properly victuals , because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their service : but thence the word extends to signifie any other wages or salary whatsoever . Death is then certain , because no man can eschew it , yet it is 3. waies uncertain . 1. In regard of time , no man knows when * he shall die , Hezekiah only had a lease of his life . 2. In regard of place * , no man knows where he shall die . 3. In respect of the kinde of death , no man kuows what death he shall die , whether a naturall or violent death . Objection , 1 Cor. 15. 51. We shall not all sleep , but we shall all be changed , Christ is said to be the judge of the quick and dead , therefore all men shall not die . Answer , Cajetan on 2 Thes. 4. 17. gives both a succinct and sufficient answer , Statutum regulare est , illos autem non mori singulare est . Others say that change shall be a kinde of death . Secondly , The misery that comes to the wicked by death . Every man in an unregenerate estate lies under the fear of death . 1. The Scripture thus frequently sets forth naturall men . Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage . Job 18. 14. Death is called The King of terrours , an ordinary hebraisme , as the Lord of glory , that is , most glorious , death hath a dominion over them . Luk. 1. 79. The shadow of death , that is , such darknesse as strikes men with fear of death . 2. All unregenerate men hate the very thoughts of death , Isa. 28. 15. Lewis the 11th of France straitly charged his servants , that when they saw him sick they should never dare to name that bitter word , Death , in his ears . 3. Thoughts of death often imbitter all the comforts of this life . The reasons of this truth may be these . 1. Because death is contrary to nature it self , and to that inseparable desire of its own preservation , it being a dissolution of the whole man , and a separation of two most loving companions , the soul and body , by vertue of that ancient curse , Gen. 2. 17. Yet it is not an enemy to the godly mans person , though it be to his naturall estate , 1 Cor. 3. 22. Christ did maledictionem benedicere , paupertatem ditare , ignominiam glorificare , saith Luther . 2. Because they die in their sins they must themselves conflict with the terrours of death , 1 Cor. 15. 55. John . 8. 44. Sin in every man brings with it a secret guiltinesse , which makes him fear something worse will follow after death . 3. It puts an end to all the benefits and comforts of this life . Son remember that in thy life time thou receivedst good things . It deprives him of friends , goods , pleasures , credit . 4. It puts an end to all his hopes , Job 11. ult. Their hope shall be as the giving up of the ghost . 5. His conscience shall then be awakened , this is the worm . 6. It brings him to the barre of judgement , Heb. 9. 27. He must go to God to give an account , in whom he hath no interest . 7. All offers of grace shall be at an end . 8. It is the inlet to eternity and puts them into an unchangeable condition . In the next place I shall resolve some questions about death . 1. Question , Whether it be lawfull to desire death ? We have examples of both kindes , Paul desired to be dissolved , but Hezekiah mourned , and prayed exceedingly against it , so did David , Psal. 102. yet he rashly wished to die for Absolom , 1 Sam. 18. 33. The Israelites offended this way , Would God we had died in Egypt , and would God we had died with our brethren . Elisha , Job , and Jonah were to blame this way , O that I had never been born , said Job , O that I had died so soon as I was born , O that I might die out of hand , for these are the three parts of his desperate words . It is often in the mouths of wicked people , would I were dead , and I would I were out of the world . If they were to die indeed they would be loath enough to it . Like the man in the fable , who being wearied with his burden of sticks , lay down and called for death , but when death came indeed to take him , and said , What shall I doe man ? thou calledst me : I pray thee , said he , help me up with my burden of sticks . To answer this question , we must distinguish , 1. Of desire , there is Desiderium carnale , spirituale , heroscum , a carnall , spirituall , and heroicall desire . If this desire ariseth , 1. From diffidence of Gods help and succour . 2. From impatience under crosses . Or 3. From shunning of those labours and pains which are to be endured for Gods glory and the Churches good , it is very sinfull , but if it arise from a holy desire to injoy the presence of Christ , and to be freed from sin , it may be lawfull . Secondly , We must distinguish of the manner in desiring , which is either absolute or conditionate , if it be a conditionate one with submission to Gods will , as long as the Church hath need of him , it may be lawfull , Domine si adhuc populo tuo sim necessarius , n●llum recuso laborem . 2. Question , Whether a godly man may fear to die ? Answer , He may . 1. For some sin that he is not enough humbled for . 2. For want of the clear evidence of pardon and assurance of interest in Christ . 3. Question , Whether may one pray against a sudden and violent death ? Answer , A violent and sudden death chiefly by some immediate hand of God , is tedious to mans nature : The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech , Master , carest thou not that we perish ? Christ told Peter ( foretelling a violent death ) that he should be led to it as to that which he would not , meaning by the naturall inclination of his will , this gives us just ground and warrant to pray against sudden and violent death . 4. Question , Whether may we mourn for the dead ? Answer , Yes , Because 1. Death is a fruit of sin , In the day that thou eatest thereof thou shalt d●e the death , and a sign of Gods displeasure against it . 2. It is a separation of friends , and they should not part without some grief , onely we must look that our mourning in such cases , be 1. Serious , not counterfeit . 2. Moderate , not excessive , either for quantity or continuance , which may shew want of hope and excesse of love , both naught . 3. Holy , turning our sorrow from the death of our friends to the bewailing of our sins , the only procurers of that and all other crosses . In the last place I shall lay down directions how to die well , and shew the benefits that come to the godly by death . 1. What a Christian should do that would die comfortably . 1. Discharge the place and office which God hath called him to with much diligence and sincerity , 2 Tim. 4. 7 , 8. Act. 20. 31. Why dost fear O my soul ( said Hilarion ) thou hast served God this seventy years , and art thou afraid to die ? Live much in a little time , doe all for eternity , be abundant in serving thy generation , Acts 13. 36. You live no longer in Gods account then you serve him . 2. Doe nothing against conscience for the greatest advantage , this troubled Iudas , he betraied innocent bloud , this made the wofull tragedy of Spira . 3. Take heed of unjust dealing and violent oppressing of others . Samuel before his death , Tell me ( saith he ) whose ox or asse have I stolen or taken away ? * 4. Improve thy riches and honours for Gods glory , Luk. 16. 9. 5. Spend the time of thy health well , and lay up praiers for death before hand . Teach us to number our daies ( that is , to consider how few they are ) that we apply our hearts to wisdom . 6. Get acquaintance with death , take notice of all the approaches of it , behold the mortality of others and consider thine own , do not think to die all at once , the Apostle saith , I thank God I die daily , So seriously meditate on death , as to draw from thence some wholesome and profitable conclusions and resolutions for the well ordering of thy life , and that in respect of four things chiefly ; sin , the things of the world , our own persons , and the persons of others . For sin , this conclusion must follow , therefore sin is a most hatefull thing to God , and a most harmfull thing to man , for it alone hath provoked God to inflict this heavy punishment of death , yea of eternall death after this upon the sons of men , unlesse repentance come betwixt . Sinne is the parent and sting of death , sin brought it into the world and makes it terrible , therefore I must hate sinne , lament sin , resist and mortifie sin , and must make it my chiefest and in a manner my only care to get my sins forgiven , my iniquity subdued , and then resolve especially to mortifie that sin which thy heart is most unwilling to reform . 2. In respect of the world , we must conclude and resolve , that wealth honour , pleasure , friends , are but very vanities , trifles and toies , poor petty short and vanishing goods , therfore I must , and by Gods grace will resolve to pull mine heart from off these things , not rejoice in them , trust in them , boast of them , seeing I brought nothing into the world and must carry nothing out , use the present world as if we used it not . 2. Diligently prepare for the life to come , every man must be for ever in heaven or hell ( there is no middle place as * pargatory ) so soon as his soul and body are separated . Labour therefore to get good assurance of bettering your estate and injoying eternall life by bewailing the sinfulnesse of your nature and lives , and seeking unto , and resting upon the Lord Jesus Christ alone , and his mediation and obedience and the sprinkl●ng of his bloud for pardon of sin and help against damnation , and lastly labour and study to reform your hearts and lives more and more . 3. Concerning our own persons , we must thus conclude that we are but mean and contemptible creatures that must die and turn to dust and be made food for worms , why should I then be proud , or think my self better then others because of my strength , beauty , wit , learning , parentage , titles , offices , attendances ? of all which death will strip me and teach me to know they were but borrowed things . 4. For other men we ought to to conclude thus , they also must die as well as my self , my husband , wife , my dear and faithfull friend , who knows how soon ? therefore it is a great weaknesse to trust on such , to place my happinesse in them . Cease from man whose breath is in his nostrils , therefore use al persons as well as all things , as if thou didst not use them . Lastly , Let the Saints of God take great comfort in the contemplation of the good that death will bring them , it concludes all their sorrows and evils and is a beginning of all joies , pleasures , comfort , glory and happinesse . Death is to such a resting from their labours , Rev. 14. 14. A happy change , Phil. 3. 21. Job 14. 14. cals death a change , it is not an annihilation or extinction , but a mutation , and that by way of eminency , My change . It is the last change we shall meet with till the resurrection . 2. A lasting , nay an everlasting change , it puts us into an eternall condition of happinesse or misery . 3. An universall change , 1. in respect of persons all must meet with it . 2. In regard of the whole man , body and soul , makes the body a stinking carkasse , and puts the soul into heaven or hell . 4. A different change according to the quality of the person changed , terrible to a sinner , comfortable to the godly . Death is their bodies seed-time , 1 Cor. 15. the crowning day to the soul , 2 Tim. 4. 7 , 8. the funerall of all their sins and sorrows , Rom. 6. 7. I shall in the last place mention some of the chief benefits that come to the godly by death . By it he is freed 1. From sin , not only the destroying power , but the being of it is then taken away . 2. From those miseries which follow sin , Isa. 57. 1 , 2 , 3. 3. From the temptations of the devil , Rev. 12. 8. 4. From the troubles of the world , and vexations of the flesh , Rev. 14. 13. Eccles. 4. 1 , 2. 2. There is nothing in his death but what conduceth to make him happy . 1. A godly man dies in Gods love , and mercy , 2. He never dies til he be prepared , till his graces be perfected and work finished , Job . 5. 26. 3. He shall in some measure be assured of a better life , 2 Cor. 5. 1. 4. When he dies he shall leave a sweet favour behinde him , Prov. 10. 7. The memory of the just is blessed * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Septuagint thus translates it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The memory of the just is with praises . Let the godly therefore comfort themselves against death with these promises , Joh. 3. 16. & 5. 24. and 10. 28. and 11. 25. 1 Cor. 15. 22 , 57. 2 Cor. 5. 1. FINIS . AN ALPHABETICALL TABLE . A. Anne Askew . p. 29. Aprice . p. 59. B. Bainham . p. 24. Beleever freed from the law , how . p. 111. Bilney . p. 20 , 21 , 22 , 23. Blague . p. 30. Bradbridges wife . p. 59. Bradford . p. 44 , 45 , 46. C. Covenant , the reason of the hebrew name . 81 , 82 What a covenant is , 82. The severall kindes of covenants . p. 83 , 84. 1. The covenant of works . p. 85 , to 91. The covenant of grace . p. 91 , to 113. Cranmer . p. 56 , 57 , 58. D. Damplip . p. 28. Death is common to all . p. 136 , 137 , 138 , 139. The misery which comes to the wicked by death . p. 140 , 141 , 142. Whether it be lawfull to desire death . p. 142 , 143 , 144. Whether may one pray against a sudden and violent death . p. 145. Whether may one mourn for the dead . p. ib. Whether a good man may fear to die . p. 144. What a christian should do to die comfortably . p. 146. Dying in faith . p. 134 , to the end . E. Error , all the errors almost of these : times may be confuted from the doctrine of the covenant . p. 108. to 110. F. Faith , what it is . p. 124. Farrar . p. 40. Filmer . p. 27. Folk . p. 60. G. Glover . p. 48 , 49. H. Hamelton . p. 19. Hauks . p. 42 , 43. Hector . p. 19. Hierome of Prague . 17 Holland . p. 61. Hooper . p. 34 , 35. Hunter . p. 39 , 40. Hus. p. 16. I. Ignatius . p. 14 , 15 , 16. Indulgencies , Luther first opposed them . 68. K. Kerby . p. 28 , 29. L. Lambert . p. 26. Latimer . p. 52 to 55. Laverock . p. 59. Lawrence . p. 40. Living by faith . p. 124 , to 134. Luther , divers memorable things of him . p. 65. to 81. M. Martin , why Luther was so called . p. 65. 3. Martins much opposed the papists . ib. Martyr , Observations concerning the martyrs in generall . p. 1 , to 13. What a martyr is . p. 1 , 2 , 3. The great honor of martyrdome . p. 3 , 4. The severall sorts of martyrs . p. 4. They suffered cheerfully . p. 5. Constantly . p. 6 , 7 , 8 , 9. With much comfort and assurance . p. 10. The number of them . p. 6 , 7. They were eminent in many graces . p. 11. to 13. Moice . p. 18. P. Person . p. 26 , 27. Philpot. p. 55 , 56. Pikes . p 62. Policarpus . p. 13 , 14. Pomponius Algerius . p. 18. Prests wife . p. 64. Promises . p. 113 , to 124 R. Ridley . p. 50 , 51 , 52. Rogers . p. 30 , 31. Rough . p. 60 , 61. S. Samuel . p. 47 , 48. Sanders . p. 31 , 32 , 33. Serre . p. 18 , 19. Sincerity . p. 103 , 104 , 105. Sparrow . p. 60. T. Taylor . p. 37 , 38 , 39. Tyms . p. 58. Tyndall . p. 24 , 25 , 26. V. Voes . p. 17. W. Waid . p. 46. White . p. 41 , 42. Y. Young . p. 64. FINIS . Notes, typically marginal, from the original text Notes for div A47618e-230 When any common calamity befell the people or State , as famine , dearth , pestilence , they straightway imputed it to the Christians , saying , that they and their wicked religion were the cause thereof . Christianos ad Leonem . Tertul. Away with them to the Lion , to the stake . * Consule Commentarios vestros , illic reperietis primum Neronem in hanc sectam●tum maxime Romae orientem Caesariano gladio ferocisse : Sed tali dedicatore damnationis nostrae gloriamur . Qui enim scit illum , intelligere potest non nisi grande aliquod bonum à Nerone damnatum . Tertul. Apol. cap. 5. * Vide Euseb. lib. 8. * Of all since the conquest her reign was the shortest , only excepting that of Richard the tyrant , but much more bloudy then was his . Speeds Chro. in Q. Marie . Foxes Acts and Monum. 3d vol. pag. 1023. Foxes 3d vol. p. 95. See also in Fox a notable story of the death of Dr Whittington a persecutour . Fox ubi supra * Mr Manton on Rev. 2. 3. Mat. 25. Foxes Acts and Monum. 3d vol. p. 433 * Dr Hall . * Dr Gouge on Exod. 13. 13. Deut. 32. John 14. 15. 16. and 17. chap. * Mr Marshall and Mr Strong . Notes for div A47618e-1940 Vide Bezam in Act. 22. 20 Heb. 12. 4. Rev. 2. 13. & 6. 9. * Martyrū nomen bodiè duntaxat illis attribuitur qui mortem pro Christo perpessi sunt . Olim verò & potiss●mum aetate Cypriani , etiam illis qui à confessione nominis Christi nulla tormentorum atrocitate abduci poterant ; quos eleganter Tertullianus lib ▪ ad Martyres , designatos martyres nuncupat . Pamelius ad Cypriani ▪ epist. 9. M●Bradford to all that professe the Gospel in Lancashire . D. Halls contempl. . M. Pinkes fourth Sermon on that Text ▪ Luke 14. 26. See more there . Phil. 1. 29. Carelesse in his letter to Agnes . Glascock . Foxes 3. vol p. 29. And Guide Bree 3 vo . p. 38. Magnificus martyrij titulus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Grot. in 21. Joh. 19. * Hic ( sc. amor spon●● ) leonis faucibus 〈…〉 eripuit , & ●uod meritò stupebat mu●dus , in medio tot ac etiam potentum hostium , infimo homuncioni & longam vitam prorogavit , & placidam mortem intra domesticos parictes concessit . Brightman in cant. 6. 2 Spanhom . Dub. Evan p●r ● . Dub 84. * Ex illa tanta multitudine omnis generis sexusque hominū tot locis ac saeculis distinctorum , qui pro hac religione mori non dubitarunt , colligendum , magnam aliquam tantae constantiae fuisse causam , quae alia cogitart non potest , quam lux veritatis Grot. de veritate Rel. Christ . l. 2. See Foxes 1. volume in Bilney , and 2. vol. p. 300. * In a letter to his wife Fox . 3. vol. p. p. 138. See Rawlins and William Sparrow . Sleid con● l 17. * Meter . hist. de reb. Belg. l. 15. From the beginning of the Jesuites to 1580. ( being the space of 30 years ) almost 900 thousand Protestants were put to death in France , England , Spain , Italy , Germany , and other parts of Christendome . Reverend Cranmer , learned Ridley , Down right Latimer , zealous Bradford , pious Philpot , patient Hooper . Fuller . on Heb. 9. 10. * Speeds chron. in Q. Mary . Neither in Q Elizabeths reign , nor in the reign of K. James , nor King Charles , vvas any Papist put to death meerly for his conscience . Cic quest . Tusc. l. 1. * S. Cyprian●● senten●i●m in se latam audiens , dixit gratias ago Deo omnipotenti , qui me à vinculis hujus corporis dignatur absolvere ▪ Pont. in vita Cypriani . * Aug Ser. de Cypr. Foxes Acts and Mon. vol. 1 p. 8● . See in Io. Hus. Ierom of Prague . Hen. Voes . Pet. Serre . Ia. Bainham . Anth. Person . An. Askew * In a letter to his kindred & friends at his farevvel . Fox . vol. 3. pa. 506. D. Tailour in his last vvill and testament . Fox . vol. 3. p. 175. Crudelitas vestra gloria est nostra ●ert . ad Scap. c. 5. Euseb. eccles. hist ▪ l. 5. In a praie● a little before his death . F●xes vol● 3. p. 154. See the subscriptions of Brad●ord● lett●rs . Tertul. Apolog. c , 39. * See M. Kerby , Io. Rogers , D. Farrar , * See in B. Hooper * See B. ●ati●er ▪ * See Archbishop Cran●er . * Hist. Eccles. l. 5. c. 19. * Hilarion morti proximus dixisse fertur , egredere , quid times ? egredere anima mea , quid du●itas ? septuaginta propè annis serviisti Christo , & mort●m times ? Hier. epist. ●am. lib. 3. & in ejus vit● ▪ Euse. hist. Eccles ▪ Permi●tite me sic , inquit , Qui enim mihi dedit velle larg●etur & posse ; atque ipsum tollerabilem faciet voluntati ignem ardentem . Smyrnensis Ecclesiae epistola , de S. Polycarpi Martyrio . A Syria Romam usque terra marique cum testiis de pugno , noct● ac interdiu alligatus de cem Leopardis ( quae est militaris custodia ) qui & beneficio affecti pejores . fiunt , utinam fruar bestiis mihi paratis , quas opto veloce● mihi inveniri , quas & blanditiis demulcebo , ut citius me devorent , non ut quosd●m me●uentes non attigerunt , sed & si ipsae aversae nolint , ego illas vi adigam . Ignatii epistola ad Romanos . * Ignatii epistola ad Romanos . * Fr●mentum sum Dei , dentibus ferarum molo● ut mundus panis Dei inveniar . Ignat ep ▪ ad Rom. * Luther in the Bohemian language signifieth a Svvan . Foxes Acts and Mon. 1. vol p. 820. * A Ring leader and Captain of an heresie . Foxes 1. vol. p 830. Iohn Has repents his playing at chesse . Foxes 1●vol. p. 830 Foxes Acts and Mon. vol. 2 p. 102. K. Hen. Foxes Act , and Mon. in 2. vol. Henry 8. p. 122. Foxes Acts and Mon. 2. vol p 143. Plures efficimur quotiesme timur a vobis . Ter. Foxes ib ▪ p. 155. Foxes Acts and Mon. 2. vol p. 183. Foxes 2. vol. K. Henry the 8. p. 238. See the like propheticall speech of Philbert Hamlin in Foxes● . vol. p 151. And of a poor man in Calice , p 565. And of Roger Holland , 2. vol. p. 145. Foxes Acts and Mon in 2. vol K He. 8. p. 268. Psal 50. Foxes Acts and Mon. 2. vol. K He. 8. p. 271 , 27● . And 3. vol. p. 450. Soultet . Annal. Anno 153 Foxes 2. vol p. 277. Fox ubi supra . Foxes ● . vol. K. He. 8. p. 301. Foxes Acts and Mon. 2. vol. p. 361. Foxes Acts and Mon. vol. 2. p. 367. Fox ib. Tindall said I will go and see this , but I wil set my faith to beleeve t●e contrary . The power of Gods Saints against the devil . He said , I cannot do it , for there sits the man ( pointing to Tindal ) who holds my hands . * He was burned at Filford in Flanders . Fox ib. Foxes Acts and Mon. 2. vol. p. 427. Foxes Acts and Mon. 2d . vol p. 554. Foxes●d . vol. p. 555. The like words spake the L. Cromwell to the L. Hungerford , they both going to their death . Foxes Acts and Mon. vol. 2d . p 564. Foxes Acts and Mon. vol. 2d p. 586. * She said so twice . Foxes Acts and Mon. vol. ●d . p. 576 , 578. Sanders saith the s●me tvvice . George Marsh saith , pray , pray , pray , never more need . Foxes Acts and Mon. vol. 3d. p. 235. * Foxes Acts and Mon. vol. ●d . p 576. Foxes Acts and Mon. vol. 2d . p. 580. Foxes Acts and Mon. 2d . vol p. 586 , 587. Foxes Acts and Mon. vol. 3d p. 130. Foxes Acts and Mon. vol. 3d. p. 130. He was a bold Israelite that first s●t his foot into the red sea saies D. Hall . Foxes Acts and Mon. 3d. vol p. 131. Foxes Acts and Mon. Foxes Acts and Mon. vol. 3d p. 140. Id. ib. Foxes Acts and Mon. vol. 3. p. 140 , 141. B. Hooper prophesieth of himself . Foxes Act , and Mon. vol. 3d. p. 145. Fox ibid. p. 146. Epistle to Timothy . Foxes Acts and Mon. vol. 3d p 147. While he vvas Bishop of Glocester and Worcester in K. Edw. time . Foxes Acts and Mon. vol. 3d. p. 148. Foxes Acts and Mon. 3d. vol p. 153. Id. ib. Foxes Acts and Mon vol 3d. p. 154. Foxes Acts and Mon. vol. 3. p. 176. Id. Ibid. 177. Another Martyr said , hold out faith and patience your vvork is almost at an end . Foxes Acts and Mon. vol. 3d. p. 179. Id. ib. Foxes Acts and Mon. vol. 3d. p. 193. Fox ibid. 193 , 194. Foxes Acts and Mon. vol. 3d. p. 200. Foxes Act● and Mon. vol. d●2 . Foxes Acts and Mon. vol. 3d. 219. Fox ib. p. 220. See before in Rogers . Foxes Acts and Mon. vol. 3d p. 257. Foxes Acts and Mon. vol. 3d p. 265 , 266. Foxes Acts and Mon. vol. 3d. p. 181. Qui non est Crucianus non est Christianus . Luth. Foxes Acts and Mon. vol : 3. p. 282. Foxes Acts and Mon. vol. 3d p. 356 , 357. Foxes Acts and Mon. vol. 3d. p. 382. See a strange token also upon Robert Smith in the fire , Fox ib. 410. Foxes Acts and Mon. vol. 3. p. 414. Foxes Acts and Mon. vol. 3d. p. 427. Foxes Acts and Mon. 2d . vol. p. 788. Foxes Acts and Mon. vol. 3d. p. 502. Id , Ibid. Fox ubi supra . Foxes Acts and Mon. vol. 3d. p 502 , 503. Foxes Acts and Mon. vol. 3d. p. 461. Fox ib. * He was called father Latimer ▪ viz. Not burn , but starve for cold . Foxes Acts and Mon. vol. 3d. p. 463. The Lord did most graciously grant all these requests . Latimers new years gift sent to K. Hen. the 8. Foxes Act , and Mon. vol. 3d. p. 486. * Heb. 13 ▪ 4 They both suffered together in Oxford against Baily College Martialis Epig. Foxes Acts and Mon. vol. 3d p. 503. Foxes Act● and Mon. 3d. vol p. 555. Foxes Acts and Mon. vol. 3d p. 593. Fox ibid. His life is written in latin ( out of Fox ) by Melchior Adam . Foxes Acts and Mon. 3 vol. p. 63● . * Hom● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nec minus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( Thomas Cranmerus Cantuariensis Archiepiscopus ) me non solum excepit , sed etiam in aula sua aliquandiu detinuit . Sed quid aulam invidioso verbo nomino ? Schola certè fuit , vel palaestra pietatis & literarum . Tremel . epist. in Hos ▪ enarrat . Foxes Acts and Mon. 3d. book , p. 671. * Because by his right hand he had formerly subscribed his recantation . Foxes Acts and Mon. vol. 3d. p. 682. Foxes Acts and Mon. vol. 3d p. 701. Foxes Acts and Mon. vol. 3d. p. 2 , 7. Foxes Acts and Mon , vol. 3d. 832. Id. ibid. 833. There is no use of faith and hope in heaven , love & joy remain . See 1 Cor. 8. 13. Foxes Acts and Mon. vol. 3d p. 557. Foxes Acts and Mon. 3d. vol. p. 862. Foxes Acts and Mon. vol. 3d p. 877. * B Boner , after which day no man suffered in Smithfield for the testimony of the Gospel . Foxes Acts and Mon. 3d. vol. p. 879. Foxes Acts and Mon. 3d. vol. p. 887. Luke 22. 19. Fox ubi supra . Foxes Acts and Mon. vol. 3. p. 891. * Three Martins have much opposed the Papists , Martin Luther , Martin Bucer , and Martin Chemnicius . * Melanct. Praefat. ad ●dum volumen Lutheri . Homo affectibus suis nimium indulgens , qui ipse animi suiaestum praeproperum saepe agnoscit . Rai●ol . de lib. Appoc . praelect , quarta vide Gesner ▪ B●bliothecam . * Saepe dicere solitus sum : etiamsi me Lutherus diabolum vocaret , me tamen hoc illi honoris habiturum , ut insignem Dei servum agnosca● : qui tamen ut pollet eximiis virtutibus , ita magnis vitiis laborat , Vehementian autem quae illi est ingenita , utinam in hostes veritatis semper contulisset , non etiam vibrasset in servos Dominitutinam recognescendis suis vitiis plus operae dedisset . Cal. Bul. As for sedition , for ought I know me thinks I should not need Christ if I might so say . Latimers 3d Serm. before Edw. the 6 Rivet . Iesuit . vap ▪ * About the year 1517. Foxes Acts and Mon. 2d . Tom. out of I. Bale . The spirit of Luther was raised by opposition . Concurrimus utrinque , illi extremo ●urore , & ego summo cōtemptu , & vincet mea audacia . * Melch. Adam . Si scirem tot Wormatiae esse diabolos quot tegulae in tectis ▪ tamen essem ingressurus . He might more fitly be called Doctor resolutus then the schoolman * Tom. 2d l. 16. c. 15. * Famous writers of the reformation , Luther & Melancthō in Saxony , Oecolampadius in Helvetia , Calvin and Beza in France , Peter Martyr and Zanchi●s from Italy * Sculter . Annal Fox . Acts and Mon 2d Tom. p. 83. Tanta reverentia aliquid petit , ut cum Deo : tanta spe & fide ut cum patre & amic● se loquisentiat . Melc . Ad. He said 〈◊〉 things make a Divine , meditation , praier , tēptation . His motto was , Sit miser , qui miser esse potest . * Prius non fuerit fermè in Scriptura tota amarius mihi verbum quam paenitentia , nunc nihil dulcius aut gratius mihi sonat qua● paenitentia . Lutherus Stupitio . Foxes Acts and Mon 2d . tome . p. 88. Quid ( inquit ) putas princi●em Frideri●ū propter tearma sumturum dixi ? hoc nollem prorsus , & ubi manebis ? Respondi , sub caelo . Lutherus praetat . ad Tom. primum . Ego ipse odi meos libros , & saepe opto eos interire , quod met●o ne morentur lectores , & abducant à lectione ipsius Scripturae , quae sela omnis sapientiae fons est ▪ Luth. in Gen. 19. Hic me prorsus renatum esse sensi , & apertis portis in ipsū Paradisum intrasse ibi ●ontinuò alia mihi facies totius Scripturae apparuit . Lutherus praesat . ad pr●mum opus . Foxes Acts and Mon. vol. 2d . p. 88. Paulò ante mortem a gens cum Philippo Melancthone , fatetur in negotio cae●ae ni●●um esse factum . ●●●nold ▪ de lib. Apoc prael quarta They offered him a cardinals hat if he would be quiet & not speak against the popish indulgencies , he answered , he would not though he might be Pope . * Loco primo de sacra Scriptura . Lutherus de primis conatibus petit , ut ea legatiector cū magna commiseratione & meminerit authorem fuisse aliquando monachum & Papistam insaniffimum . Luth. tom . 10. operū in praefat. Vide Melc . Ad. * Ipse ●go in una aliqua ardenti oratione mea plura saepedidi●i ▪ quam ex multorum librorum lectione aut accuratissima meditatione co●sequi potu●s●em . Luth. tom . 1. Melc . Ad. Melch. Ad Dicitur Hebraeis foedus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Berith vel à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah id est , eligendo , quod Foedus est ut Abenezra scribit mutuus cōsensus super aliqua revel à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bara id est exscindēdo , e● quod in foederibus semper ali ●uid occide●●atur ▪ Gen. 15 10 , 17. Foedus Latinis a ferie●do ▪ Paul . Fag . Armot . in Deu. ●9 . 11. * Berith quasi Cerith , because sacrifices were slain in making of Covenants , and therefore it is often construed with the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Carath fecijt , he s●ruck , vide Su●kii , Antiq. Conviv . l. 1. c. 30 , See also M● Mede on Mal. 1. 11. and M. Cudworths discourse concerning the true notion of the L. Supper chap. 6. Omnes nos eramus ille unus . Aug. Deut 29. 21. God required mans service , non ex indigētia , sed ex abūdantia . Aquinas . Heb. 12. 24. Eph. 13. Gen. 17. 1. It is called the Covenant of grace , because God of his meer love and favour made it with man when he lay wallowing in his bloud , Ezek 16. 6. It doth not exclude all conditions , but only those which will not stand with grace . It is called a new Covenant , Heb. 8. 8 , 10. The Covenant of life , of salvation and grace , Rom. 4. 16. Gal. 3. 18. Isa. 42. As the first Adam Caput cum faedere , so the 2d , Adam , Isa. 42. 6. Gen. 17. 7. 2 Sam. 5. 23. Isa. 54. 10. Hos 2. 19. Vide Ames . Medul. l. 1. c. 24. 2 Cor. 5. ult. The first Covenant offers no surety , it is a Covenant without a Mediator . * All the promises of the law were conditionall , This doe and thou shalt live , Those great ones of the Gospel , of pardon of sin , of giving a soft heart , are absolute : 2. Those of the Gospel are mighty promises , they can give the mercy promised , and grace required , the law is weak through the flesh . God in the second Covenant set forth as it were a new edition of all his attributes . Repentance is a fruit of the second Covenant Act. 2. * Faedus dicitur , quia firma est promissio in Scripturis ēim quodlibet firmū statutū , quā vis sit de rebus inanimis , dicitur , faedus Ier. 33. 20 , 25. Quia tamen gratuita donatione constat , & morte donantis confirmatur , non tam propriè faedus quam testamentum vocatur , Heb. 9 16. quod cum in priori non invenitur , illud non tam propriè testamentum vocatur quam foe●us . Ames ▪ Med The . l. 1. c. 24. He is their shield , Ge. 15. a wall of fire round about them Zech. 12. The goodnesse of duties lies inadverbs , and the sweetnes of the covenant lies in possessives . Deus quantus , quantus 〈…〉 noster est ▪ Tolle De● & nullus ero . * Substantia foederis , Iun. Anima foederis . Pare . Caput foederis , Mus. Isa. 44 3 Ier. 31. 33 Ezek. 36. 26 ▪ The Spirit reveals & applies the promises . Christus impletio legis spiritus impletio Evangelij . Veritas à quacunque est à spiritu sancto est . Abraham saw Christs day a farre off , and rejoyced . Anna , Zacharias , & Elizabeth waited for the consolation of Israel , L● . 2 ▪ 25 , 30. Isa. 7. 14. Rom. 8. 20 See those Greek words ( which have an emphasis in them ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 10. 16 , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 1. 10. explained fully in my Greek Critica . Isa. 34. 5. * God discovers four things to his people by writing the law in the heart . 1 His holinesse , that a conformity to this law is a conformity to his holinesse , Ephes. 4. 24. 2. A perfect patern of that glorious image our first parents had in innocency . 3. A perfect patern of the law of God in Christs humane nature . 4. A patern of that perfection they shall attain unto , Hebrews 12 ▪ 24. Heb. 8. 10. It is not barely said thus , You shall not teach every man his neighbor , but that clause is added , saying , Know the Lord , not as if you were ignorant , but my law shall be in your hearts & you shal be taught as a knowing people . Iob 9. ●3 . Gal 4. 24. Partu● sequitur ventrem . Gal. 4. 4. Christ was not only under the ceremonial law as he was a Iew , but under the moral as a man , for it is under the law under which we were , and frō which we were redeemed . See Gal. 3. 13. Vid. Ames . Medul. l. 1. c. 39. * Rom. 4. 18. Heb. 11. 17. * Isa. 11. 9 & 54. 13. Rom. 9. 4. Though 1. The matter was exceeding great , yet God made good his Promise , as in that of Christ , Gen. 3. 15. who was more worth than heaven and earth , yet in the fulnesse of time Christ came . 2. Though it exceeded all humane reason as the Promise of a childe to Abraham and Sarah when so old . 3. Though it was a cluster of good things , and that to a nation . 4. Though he hath taken a great time to make it good . 5. Though humane policies have stood in the way , as in the case of the people of Israel and David . 2 Cor. 12. 4 Psal. 16. M. Strong on 1 Sam. 2. 30. Gods promises are of two sorts , such as are absolutely , and such as doe run conditionally according unto the nature of that good thing which he promiseth ; some good things promised are absolutely good for us , as pardon of sinne , grace . Thus Gods promise is made absolute to the elect in Christ : some good things are but conditionally good for us , as degrees of grace , comfort and outward blessings : and concerning these Gods promise is made conditionally , which condition if he break , he is at liberty . M. Bridge on Lam ▪ 5. 2. Numb 14 34 q●d I have p●omised to bring you into the land of Canaan upon such and such conditions , if you doe not perform the condition I am free . Promises are a manifestation of the covenant of grace , the covenant of love . The consolations of the Gospel differ from all other comforts , 1 They are unutterable , 1 Pet ▪ 1. 8 , Phil. 4 5. 2. Real , Ioh. 14 27. 3 Great & strong , Ephe. 6. 18 4 Reach to the inward man , 5 Comfort in the saddest distresses . Mic. 5. 5. 6. Are everlasting , 2 Thess. 2. 18. Josh. 1. 5. Those that are driven frō their houses , spoiled of their goods , should remember the hundred fold promise , and that Mic 4. 6 , 7 When David was driven from house and harbour , he incouraged himself in the Lord his God Tolle meum & tolle Deū . Aug. What faith is . Justifying faith is a spirituall habit , by which a regenerate man having in himself , upon a Divine testimony , an evidence of t●e truth and goodnesse of the promise , and covenant of eternall salvation through Jesus Christ , relies on him only for everlasting life . Mr White . Isa 38. 16. M. Ward . Ephes. 5. So is Christ , that is , the Church . Heb. 11. M. Perkins his right way of dying wel Psal. 73. ●● . These were the words of Tremellius a converted ▪ Jew near his end , Vivat Christus pereat Barabbas . Domini causa , id est ▪ propter Dominum . Beza . In Domino moriuntur , quicunque perfidem uniti & conjuncti Christo inunum quasi corpus cum eo coalescunt . Rainold . de l. Apoc. praelect. 80 Beati a modò , statim , è vestigio , ab ipso mortis tempore . Id. ib. There must be a being in Christ before there can be a dying in him , those that sleep in Iesus . Horace . Adam of Adamah , homo ab humo . Some reade {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propterea quod , for as much as . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Stipendia capitur , Lu● . 3. 14. & 1 Cor. 9. 7. pro stipendio militum . de Dieu . in loc. Vide Grotium . in loc. * Morte nihil certius , boramortis nihil incertius . * Incertum est , quo te loco mors expectet , itaque tu illam omni loco expecta . Sen. epist. 26. Act. 10. 42. Vide Calv. in 1 Cor. 15 , 51 , Death is the Atheists fear , and the christians desire . Tenebrae metum mortis incutientes . 1 Cor. 15. 26. Lies down with the sins of his youth . A great man wrote thus a little before his death , Spes & fortuna valete . Phil. 1. 23 1 Kings 19. 4. Jonah 4. 3. Job 7. 15. and 6. 9. M. Fenner of conscience . Summum nec met●as diem nec optes . Mors non est simpliciter & , absolutè optanda , quia habet in serationem mali , sed primò tanquam medium ad finem praestantiorē , secundò propter consecutionē majoris boni . Egredere , quid times ? egredere anima mea quid dubitas ? septuaginta propè annos servisti Christo & mortem times ? Hier epist. Fam. l. 3. Non est timendum quod nos liberat ab omni timē , do . Tertul. Deu. 32. 19 * Psal. 90. 12. This will make death less bitter and terrible unto us , forewarned fore-armed . Tu mor●ē ut nunquā time as , semper cogita . Senec It is the act of acts & science of sciences to learn to die . Moriantur ante te vitia Sen. Our Saviour being at a great feast at Bethanie , sell into meditatiō and speech of his death and 〈◊〉 , Ioh. ●● . 7 , 8. Ioseph of Arimathea made his tomb in his gardē , Ioh. 19 4● * Nemose decipiat fratres , duo enim loca sunt , & tertius non est visus . Qui cum Christo regnare nō meruit , cū diabolo absque ulla dubitatione peribit . Aug. serm. 1. de ebrietate . See Ioh. 11. 44. 2 Tim. 4. 7 * The Iews when they make mention of any of their deceased Worthies , are wont to doe it with this encomium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est , Memoria ejus sit in bened●ctionem . Which encomiasticall scheme is taken from that of Solomon , Pr● . 10. 7. Buxtorf . de Abbreviat Hebr. Fuller . Concord . Hebr. transm . and Mede on Psal. 112. 6. 
A09597	----	The Christians A.B.C., or, A Christian alphabet contayning grounds of knowledge vnto saluation first propounded in alphabeticall forme, each proposition being seconded with some solid reasons : secondly repeated by way of question and answer, with the proofe of euery particular point of doctrine, acquainting the reader with the most select texts of scripture, whereupon our Christian faith is grounded / by I.P. B. of D. Phillips, John, d. 1640. 1629 Approx. 245 KB of XML-encoded text transcribed from 139 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A09597 STC 19877.5 ESTC S3143 33143062 ocm 33143062 28202 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09597) Transcribed from: (Early English Books Online ; image set 28202) Images scanned from microfilm: (Early English books, 1475-1640 ; 1882:6) The Christians A.B.C., or, A Christian alphabet contayning grounds of knowledge vnto saluation first propounded in alphabeticall forme, each proposition being seconded with some solid reasons : secondly repeated by way of question and answer, with the proofe of euery particular point of doctrine, acquainting the reader with the most select texts of scripture, whereupon our Christian faith is grounded / by I.P. B. of D. Phillips, John, d. 1640. [40], 224 p. Printed by Tho. Harper for Fulke Clifton, and are to be sold at this shop on Fishstreet-hill, London : 1629. Signatures: A⁶, B-L¹², M⁶. Reproduction of original in: Harvard University. Library. 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Theology, Doctrinal -- Early works to 1800. 2002-09 TCP Assigned for keying and markup 2002-10 SPi Global Keyed and coded from ProQuest page images 2002-11 Olivia Bottum Sampled and proofread 2002-11 Olivia Bottum Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE CHRISTIANS A. B. C. Or , A Christian ALPHABET , contayning grounds of knowledge vnto Saluation . First propounded in Alphabeticall forme , each proposition being seconded with some solid reason . Secondly repeated by way of Question and Answer , with the proofe of euery particular point of doctrine . Acquainting the Reader with the most select texts of Scripture , whereupon our Christian faith is grounded . By I. P. B. of D. Heb. 5.12 . When for the time ye ought to be teachers , ye haue need that one teach you againe , which be the first principles of the Oracles of God. ¶ London , Printed by THO. HARPER for Fulke Clifton , and are to be sold at his shop on Fishstreet-hill . 1629. TO THE RIGHT Worshipfull , the Maior and the ●urats his Brethren : and to the Communaltie of the Town and Port Limme of Feuersham in Kent . I.P. wisheth the foundation of sauing knowledge , in this life , and the perfection thereof in the life to come . Right Worshipfull & Beloued : IT is a knowne truth , that in all Acts , there are certaine principles or grounds , vpon which they rest , as vpon a sure foundation . And in that regard , all Students in any kind of literature , doe in the first place settle themselues vpon that rest , conceiuing it ( and that rightly ) to be the most compendious way to attain knowledge , and the best art of memory to retaine it . This being an vndeniable truth in the light of humane reason , is much more preualent in Diuine learning . See we not that the best Instructor doth intimate so much by his own briefe methode of teaching ? for doth he not conclude all Morall duties in one short Decalogue , that is , as Moses speakes , in Tenne words ? Haue wee not a perfect patterne of Religious deuotion , giuen vnto vs of our Lord , comprizing all the requisites of true prayer , in a briefe forme , consisting but of sixe or seauen petitions ? What else import all those titles in sacred Scripture , The forme of knowledge . The pattern of wholesome words . The first principles of the Oracles or word of God. The principles of the doctrine of Christ , or the word of the beginning of Christ , t●rmed by the Apostle , The laying of the foundation ▪ doth he not there reduce all to sixe heads , viz. Repentance , Faith , Baptisme , Imposition of hands , Resurrection of the dead , and eternall iudgement ? Is there not a common Rule of Christian Religion , which we call the Apostles Creed , according to which whosoeuer shape not their profession , we ●ffoord them not so much as the name of Christianitie ? And though they professe it in word , yet if they hold not the truth in the antique sense of it , doe wee not iustly taxe them of vnsoundnes ? Looke into the coure and practise of the Christian Church in all ages , and w● shall finde that they did not giue to babes in Christ , strong meat by and by : but did first feede them with the milke of Catechisticall instruction . Hence it is , that we reade of the Catecumeni in the Primitiue Church , that they were held so long in the schoole of instruction , as it were in the threshold of Christianitie , lest they should enter the Sanctuary , and arriue at the summitie or top of Christian prosession vnseasoned ; or being not well grounded , might easily fall away from the truth , in those dangerous times of triall . It is greatly to be desired , that this course might be constantly continued , both in the teacher and in the hearers , that the one may the better lead the way , and as the Psalmist speakes , guide them with his owne eye of knowledge . And that the other may the better follow their good guides with stayed iudgement , receiuing the truth , not as the word of man , but as it is in deed the word of God. Let it be obserued what aduantage the common Aduersarie hath gotten by their pettie Pamphlet , in this kinde : who though they keepe their blindfold followers in so palpable darkenesse , that they neither suffer them to looke into the light of Gods word , nor so much as to vnderstand their Liturgies , Mass●s , Prayers , or other seruices in their publique assemblies , yet they politikely hold them in by this strong band , insinuating vnto them , that resting vpon the implicite faith of what their Church beleeues , it is sufficient for their saluation , that for faith , they can repeat their Credo : for deuotion , that they can turne their Beads , say the Pater-noster , the Aue Maria , &c. for morality , if they know ●he seauen deadly sinnes , the eight beatitudes , the Comandements of the Church , the workes of mercy gh●stly and bodily , together with the Decal●gue , prouided alwayes that they bawke the second Commandement , lest thereby their abhominable Idolatry should be detected . Againe , note we to our griefe ( if wee haue any feeling of the state of our Church ) what disparagement this vnskilful , or at least incautious building must needs be vnto vs , when our teachers doe not with S. Paul as a wise Master-builder , lay the foundation : which did they respectiuely obserue , both in their priuate course of study , and publique imployments , neither should they themselues so easily diuert from the infallible rule of Diuine truth in holy writ , and from the sound doctrine and tenet of their deare mother , The Church of England : nor prostitute the soules committed to their charge , to the daily seducement of Romish Impostors , and insinuations of subtile Schismaticks . Great is the praise of our Christian Church of England herein , not only in that it doth propound Orthodox principles , whereunto it requires the vnanimous consent of all her Clergy ; but doth withall enioyne , that there be a constant course of acquainting the people therewith , by way of Catechisme . And well did his most excellent Maiestie King Iames of blessed memory , second this good worke , by his Royall charge giuen in speciall letters directed to the Ministery of England , for the respectiue handling of the grounds of Religion euery Sunday in the after-noone . Neither hath our Princely and pious King Charles beene herein wanting , as we may see by his Royall and religious care in causing the articles of Religion to be reprinted : besides other expressions both of his owne constancy in the truth , and desire that the discreet and painefull ministery , teaching piety towards God , and loyalty to their Soueraigne , should bend their force against the common enemy . Amongst others , I haue for my part endeauoured in all sincerity of heart , according to the measure of grace giuen vnto me , to set forward the building of Gods liuing Temple . And my labour herein ( blessed be the name of him that giueth the successe ) hath nor bin in vaine . I haue b●ene a seruant and labourer in the Lords vineyard by the space of 30. yeares . Whereof I haue arriued at the 24th . yeare amongst you . In all which time my speciall care hath beene to ground you in the maine principles of Christian Religion . Among other methods , which I haue vsed , to allure you with variety , this Alphabeticall forme hath been one . I haue found it very aeceptable vnto you , and much desired that it might come into the light . And my desire is , that you would accordingly accept it , as a second token of my loue and due respect vnto you all . For the warrant of this method , wee haue the expresse word of God : There are all these Alphabeticall Psalmes . viz. Ps. 25.34.37.111.112.119.145 . Besides the Lamentations of Ieremy , and the Catechisme or Instruction , which Solomons mother taught him , her Lemuel . My only sute vnto you is , that you would not let this little booke be a Curranto , or as an Almanacke for a yeare , but in your families make daily and constant vse of it , to the building you vp to a perfect house and Temple of our Lord Iesus Christ , to whose gracious protection recommends you , Your louing and ancient Pastor , Iohn Phillips . A TABLE OF the matter contained vnder euery Letter of this Alphabet . A OF the knowledge of God in generall . B Of faith in one God. C Of the Trinitie , or Three person 's in one God. D Of the distinction of the persons in Trinitie . E Of the attributes or properties of God. F Of the creation of the world . G Of Gods prouidence in gouerning and preseruing all things . H Of one God onely to bee worshipped . I Of man in his first creation . K Of the image of God wherein man was created . L Of the fall of man and losse of Gods image . M Of the miserable estate of all mankinde through Adams fall . N Of man his deliuerance by Christ onely . O Of our receiuing Christ , to saluation , by faith only . P Of the preaching of the word , the meanes of faith . Q Of the inseparable properties of faith R Of the meanes of encreasing faith and all other graces . S Of Sacraments in generall . T Of the Sacrament of Baptisme . V Of the Sacrament of the Lords Supper . W Of the state of all men dying , in respect of the soule , and of the resurrection of the body . X Of the day of iudgement . Y Of the execution of the sentence of damnation . Z Of the execution of the sentence of saluation . A ACknowledge a God as hee hath b reuealed himselfe in his written word . For no man can be saued without the knowledge c of God , neither can a man knowe God vnto saluation d but by the Scriptures . B BEleeue in e one only God. For to f vs Christians there is but one God ▪ and they that haue many Gods , haue no God at all g but the Deuill . And to beleeue that there is one God , and not to beleeue in him is no better then the h faith of Deuils . C COnceiue in this one God , i three persons , the Father , the Sonne , and the holy Ghost . For so it hath pleased God to k reueale himselfe from heauen : and l in this name euery Christian is baptized : and it is the forme m of Christian blessing . D DIstinguish the persons in the God head , but neither confound them , nor diuide the substance . For the Father is of none , n but of himselfe : the Sonne is o begotten of the Father : the holy Ghost p proceedeth from them both . And euery person q distinctly by himselfe is God : yet ar● they not three Gods , but r onely one God , s coeternall , t coequall . E u ETernall , x infinite , y immutable , z invisible , a almighty , b most wise , c holy , d good , e mercifull , f and iust , is this one God. For thus God is g pleased to describe himself vnto vs in his word : because otherwise no man h can see , or know the nature of God. F FRamed and i made was the whole world , by k the word of God , and that of l nothing , m in six dayes , n and all very good . For nothing o can make it selfe : neither p can bee without some cause : nor q can bee euill , being made of God. G r GOuerned and s preserued are all things by the prouidence of God. For otherwise t Satan and wicked u men might doe what they list : yea , and euery x creature would perish in a moment . H HE , euen this God alone y is to be worshipped and z called vpon : and that onely a in the name of Christ , b with vnderstanding , c and as himselfe hath commanded . For thus d euer did the true Church of God : and to worship and pray vnto any other , e is to giue Gods glory to a creature . I IN the beginning God made f man , consisting g of soule and body : the body of the h dust , in it selfe mortall , yet i possibly immortall , if man had not sinned : the soule of spirituall substance , k immortall in it selfe : in both a l most excellent creature , aboue all others , except the Angels . For he was created in the image m or likenesse of God : and had dominion and n rule ouer all other creatures in the world . K o KNnowledge , righteousnes , p and true holinesse are the chiefe things , wherein q the image of God doth consist . For otherwise the word of God would not cal● vpon vs to r renew that image in Christ : and without these graces man had not beene fit to rule the creatures , s nor ▪ et himselfe . L LEarne , that man t hath lost that image of God , wherein hee was created , u by the si●ne of Adam the first man , x in eating the forbidden fruit . For Adam hauing power y not to sinne if he w●u●d , being seduced by z the woman , and the woman a by the serpent , b which is the Deuill , did c willingly yeeld to the temptation . M MAnkinde being d tainted by Adams sinne , is become most e wretched and miserable , both in respect of sin and punishment . For hereby all men are f conceiued and borne in sinne , and are so g corrupted with sinne h both in soule and body , that they cannot i perceiue , k thinke , l will , m speake n or doe any good thing : but are become o subiect to sinne , p Satan , the q wrath r and curse of God , to s death , and to t eternall damnation . N NO meanes can free vs from that damnable estate , but v onely Iesus Christ , the x eternall sonne of God. For he being both y God and z man , hath a perfectly saued vs : in that he tooke b our nature vpon him , being c conceiued by the holy Ghost , d borne of the Virgine Mary : liued in perfect e obedience , to God : f suffered the cursed death of the Crosse : g rose againe the third day : ascended h into heauen : i sitteth at the right hand of God : and all for vs. O k ONly by faith , l receiuing Iesus Christ into the heart , euery man that with a m contrite heart n confesseth his sinnes to God , and truly o repenteth , p is pardoned all his sinnes , and so doth stand iustified before God. For we can merit q nothing with God , our best works being r imperfect . And the promise of God is ● onely made to them s that beleeue : being t elected of God before the world was . P PReaching of the word of God is the ordinary meanes to worke u repentance and x faith . For God y that giueth all grace , and so z repentance and a faith , worketh outwardly by b the word , as by an instrument , and inwardly by his c spirit . Q QValities of faith inseparable vnto it , are these : to d vnite vs to God in Christ. to e assure vs of Gods loue in him : to f purifie the heart : and to g worke by loue . For vntill we beleeue , wee h are without God , without Christ , and without hope : but when i once wee beleeue , wee haue peace with God : and cannot but k be fruitfull in all good workes . R REmember that faith , and so all other graces are increased and confirmed by the hearing of the word of God l preached , as also by m reading , n meditation , o conference , p practise , q prayer , and r Sacraments . For as God requireth of euery Christian a daily s increase of grace , so he hath appointed these t meanes to that end . S SAcraments are outward visible u signes of the couenant and promise of God in Christ , x ordained by Christ himselfe ; to y signifie , and to seale or z confirme , and as instruments or meanes , to a conuay sauing grace to euery b true beleeuer , and to bee as badges or tokens of our Christian c profession . And they are in number onely two , d namely , Baptisme and the Lords Supper . For such helpes our weake e faith doth require : and these f only hath Christ ordained , and no more : being answerable to the two Sacraments vnder the Law , that is , Circumcision and the Passouer : and are alone in that kinde sufficient both for the beginning and continuing of sitting grace . T THe sacrament of Baptisme is , when the persons baptized , professing g repentance , and h faith in Iesus Christ , and the i children of such are by the Minister k of the word washed with water , l in the name of the Father , the sonne and the holy Ghost : being thereby admitted into the communion m of the body of Christ , which is the Church : assured of the n remission of their sinnes : do o vow and promise , and are by Baptisme confirmed in grace , p to beleeue in Iesus Christ , and to liue no more in sinne , but in newnesse of life . For Baptisme is the signe of our regeneration , q or new birth : and therefore is once onely to bee receiued , as it is sufficient to be once bor●e and yet the virtue of Baptisme is r perpetuall . V VNderstand that the Sacrament of the Lords Supper , is when bread and wine s representing the body t and blood of Christ , broken and shed for vs , being by the Minister taken and blessed , is broken and poured forth , and so deliuered to all the faithfull pr●sent : u and of them receiued , by eating the bread and drinking the wine , in x remembrance of Christs death , as also to y communicate vnto vs the very body and blood of Christ spiritually by faith : z and so to confirme our faith in Christ and a loue one to another . For this Sacrament is the signe of our new life , b as Baptisme is of our new birth . And therefore as we haue neede of often nourishment , so wee ought to receiue c often , and that with due preparation . d W WE must know and beleeue , that all men e dying the f soules of the godly goe immediatly to heuenly ioy , the wicked to hell torments : and all of them shall g at the last day rise h againe in their i owne bodyes , by the k power of Christ , the godly to life l eternall , the wicked to euerlasting damnation . For Christ came m to destroy death for vs : and is himselfe n risen from death , that wee o might rise with him : and if there were no resurrection , the preaching of the word , p and our faith should bee in vaine . X EXCeeding glorious in it selfe , ioyous to the godly , and fearfull to the wicked , shall be the day q of iudgement : wherein Christ r sh●ll call to account , and iudge all s men , of all t things done in thi● life , v according to the●r works . For he shall come with glory x in the clouds , accompanied with innumerable Angels : and sitting vpon his throne of Maiestie , shall vpon y due triall of euery mans workes ( the z bookes being opened ) pronounce the sentence a of saluation to the Godly , and of damnation to the wicked . Y YOu that are wicked , shall by the power of the voyce of Christ , b goe away into c hell : being d separated from God , e consorted with the Deuils , f depriued of all comfort , punished with vnspeakable g torments both in soule and body , h according to your sins , and that i eternally without case or end . For it is iust with God , k so to punish the wicked , and that they who haue liued heere in the pleasures of sinne , should be recompenced with answerable torment . Z ZEalous godly men , the iudgement being ended , shall immediatly goe l with Christ into heauen , hauing in him immediate m communion with God , who shall be all in all n vnto them : and so shall be freed from o ; all euills , and possessed of all good things , as perfection p of grace , brightnes q of glory , and fulnesse of r ioy , in their seuerall s degrees , and that t vnspeakable and u euerlasting . For it stands with the certainty of Gods x election ; with the y truth of his promise ; and with his z iustice for the merit of Christ , thus to a reward the faithfull : that so all their sorrowes may bee turned into b ioy . THE SECOND PART of the Christian ALPHABET : Containing The grounds of knowledge repeated , by way of Question and Answer , with the proofe of euery particular point of Doctrine . A Of the knowledge of God in Generall . Q. Rehearse the first Letter of the Christian Alphabet , that is , the Letter A. A. ACknowledge God as hee hath reuealed himselfe in his written word . For no man can bee saued without the knowledge of God : neither can a man know God to saluation , but by the Scriptures . 1 Q. How proue you that there is a God to bee acknowledged ? A. That there is a God to bee acknowledged of all , is euident , both by the light of nature , and of grace : as also by the workes of God. Q. How may it appeare by the light of nature , that there is a God ? 1 A. It is manifest by these euidences . 1. Because in the very Heathen there is the worke of the conscience . 2. Because they haue , by naturall instinct , an inclination to some kinde of Religion . 3. In that they haue the vse of an Oath . 4. In that they make obseruation of GODS vengeance against sinne . Q. Proue that in the Heathen , there is the worke of the conscience ? A. The Apostle doth affirme so much , 1 Rom. 2.15 . That the Gentiles shew the worke of the Law written in their hearts , their conscience also bearing witnesse , and their thoughts the meane while accusing or excusing one another . This worke of the conscience is a manifest euidence , that there is a God , who is aboue the conscience : according to that in 1 Ioh. 3.20 . If our heart condemne vs , God is greater th●n our heart , and knoweth all things . Q. Proue that the Heathen haue naturall inclination to Religion ? A. It is euident , 2 not onely by the word of God , but by experience in the most barbarous Nations , who will rather worship an Idoll , or the Deuill himselfe , or any thing . yea , an vnknown God , then no God at al. Q. How may that appeare ? A. It is apparent by that appeale of S Paul to the Corinthians , 1 Cor. 12.2 . Ye know , saith he , that ye were Gentiles , carried away vnto these dumbe Idols , euen as ye were led . And by that complaint against Israel , Psal. 106.35 that they were mingled among the heathen , and learned their workes , and serued their Idols : yea they offered their Sonnes and Daughters vnto Deuils . Thus the men of Lystra , Act. 14.11.13 . were ready to sacrifice to Paul and Barnabas , saying , The Gods are come downe vnto vs , in the likenesse of men . And Paul at Athens , Act. 17.13 . found an Altar , with this inscription , TO THE VNKNOWNE GOD. 3 Q. Proue that the heathen haue the vse of an oath ? A. Both experience and Scripture plainely teach it . For instance , we read : that the heathen King , Abimelech , required an oath of Abraham , and performed the like to him , Gen. 21.23 . Sweare vnto me here by God , saith hee , &c. againe , verse 31. Abraham is said to call that place Beersheba , that is , The well of the oath , because there they swore both of them ; the like we reade of Abimelech and Isaac , Gen. 26.28 . Now this conscience of an oath proueth euidently , that they w●re perswaded of a diuine power , who is the Auenger of all falshood and periury . Q. Proue that the heathen are obseruant of Gods vengeance against sinne ? A. We may see it in the example of the Philistims , 4 1 Sam 5.7 . who being smitten with Emrods , acknowledge● , that the hand of God was sore vpon them and vpon D●g●n th●ir God A●●i●e , Act. 28.4 . when the Barb●rians saw the ●iper hang on P●u●s hand , they said among themselues , No doubt , this man is a murtherer , whom , though he hath escaped the sea , yet vengeance suffereth not to liue . Thus the very heathen acknowledge ●● God of vengeance . 2 Q. How proue you by the light of Grace , that there is a God ? A. It is euident in three respects . 1 In regard of the subiect or matter of the Scriptures . 2. In respect of the Maiestie of God shining therein . 3. If we consider the scope and drift of the Scriptures . 1 Q. How is it proued by the m●tter of the Scriptures ? A. In that the Scripture , the word of Gods grace doth euery where teach , not onely that God is , but also how wee may know and serue the true God : as S. Paul noteth , Act. 17.23 . whom , saith he , 2 ye ignorantly worship , him declare I vnto you . Q. How may it appeare by the Maiestie of God shining in the Scriptures ? A. In that the holy Scripture , written in so plaine and familiar a stile , yet being read , opened , and applyed is so expresse a Caracter or note of the Diuine Maiesty , that it conuinceth the conscience of the Hearer , in so much , that as it is said , 1 Cor. 14.25 . The secrets of his heart are made manifest , and so falling downe on his face , he will worship God , and say plainely , that God is in you indeed . Q. How is it proued by the scope and drift of the Scriptures ? 3 A. In that the Scripture directeth vs , to this very point , as one of the first principles of Christian Religion ; namely , that there is a God , Heb. 11.6 . Hee that commeth to God , must beleeue that he is , and that hee is a rewarder of them that diligently seeke him . Q How proue you , 3 that there is a God , by his workes ? 3 A. It is manifest , by the worke of Creation ▪ by the worke of prouidence , by the worke of Gods iudgements , by his workes of wonder ; and of his foretelling things to come . Q. Proue it by the worke of creation ? 1 A. It is written , Rom. 1.20 . The inuisible things of him , that is , his eternall power and Godhead are seene by the c●eation of the world , being considered in his workes , and Psal. 19.1 . The heauens declare the glory of God , and the firmament sheweth his handy workes . Q. Proue it by the worke of prouidence ? 2 A. It is said , Act. 14.17 . that hee l●ft not hi●selfe without witnesse ; in that ●e did good , and gaue vs raine from heauen , and fruitfull seasons , filling our hearts with food and gladnesse , and ch●p . 17.27 . that euen the very heathen should seeke the Lord , if happily they might f●ele after him , and finde him , though he be not farre from euery one of vs , for in him wee liue , and moue , and haue our being . Q. Proue it by Gods works of iudgement ? A. The Psalmist expresly teacheth this , 3 Psal. 9.16 . The Lord is knowne by executing iudgement : the wicked is sn●●ed in the worke of his owne hand ; and Psal. 58.11 . Men shall say , ve●il● there is fruit for the righteous : doubtlesse there is a God that iudgeth the earth . Q Proue it by Gods works of wonder ? A. By this argument the D●ity is inuincibly proued , 4 Psal. 86.10 . Thou art great , and dost wondrous things thou art God alone , and Ps●l . 72.18 . Blessed be the Lord God , the God of Israel , which onely doth wondrous things . Q. Proue it by his foretelling things to come ? 5 A. Vpon this ground , all Idols are proued to be in Gods , Isai. 41.21.23 . Stand to your cause , saith the Lord ; bring forth your strong reasons , &c. Shew the things that are to come hereafter , that wee may know that you are Gods : and by the same reason , the Deitie of the true God is confirmed , Isai. 44.6.7 . Thus saith the Lord , &c I am the first and I am the last , and besides me there is no God. And who is like m●e , that shall call , and shall declare it , and set it in order before me , since I appointed the ancient people ? and what is at hand , & what things are to come ? let them shew vnto them . Q. You haue proued that God is , proue now that we ought to acknowledge God ? A. It is written , Prou. 3.6 . In all thy waies acknowledge him , and hee shall direct thy pathes ; and it was Dauids instruction , which he gaue to his Sonne Salomon vpon his death bed , 1 Chro. 28.9 And thou Salomon my Sonne , know the God of thy father , and serue him with a perfect heart , and with a willing minde : for the Lord searcheth all hearts , and vnderstandeth al the imaginations of thoughts : if thou seeke him , hee will be ●ound of the● : but if thou forsake him , hee will cast thee off for euer . Q. Proue that we must acknowledge God , as he hath reuealed himselfe in his written word ? A. It is written , 3 Deut. 29.29 . The secret things belong to the Lord our God , but those things which are reuealed , belong vnto vs , and to our children for euer , that we may doe all the words of this law ; and Rom. 15.4 . For whatsoeuer things were written aforetime , were written for our learning , that we through patience a●d comfort of the Scriptures , might haue hope . Q. Why can no man be saued without the knowledge of God ? 4 A. Because our saluation consisteth in the knowledge of God , witnesse our Sauiour , Ioh. 17.3 . This is life eternall , that they know thee the onely true God , and Iesus Christ whom thou hast s●nt . And the Apostle sheweth , that without this knowledge , there is nothing to be looked for , but certaine damnation ; 2 Thes. 1.8 . The Lord Iesus , saith he , shall be reuealed from Heauen , with his mightie Angels in flaming fire , taking vengeance on them that know not God. Q. Why can we not know God vnto saluation , 5 but by the Scriptures ? A. Because , as S. Paul teacheth , 2 Tim. 3.15 . The Holy Scriptures are able to make vs wise vnto saluation . And Christ hath commanded , Ioh. 5.39 . Search the Scriptures , for in them yee thinke to haue eternall life , and they are they which testifie of mee . B Of faith in one God. Q. Rehearse the letter B. A. BEleeue in one onely God. For to vs Christians there is but one God , and they that haue many Gods , haue no God at all , but the Deuill . And to beleeue that there is one God , but not to beleeue in him , is no better then the faith of Deuils . Q. Proue that there is but one God ? A. It is written , Duet . 6.4 . Heare O Israel , The Lord our God is one Lord , and Isai 44.6 . Thus saith the Lord , I am the first , and I am the last , and besides me there is no God. Q. Proue that to vs Christians , there is but one God ? A. It is written , 1 Cor. 8.4.5.6 . Wee know that an Idol is nothing in the world , and that there is none other God but one , for though there be that are called Gods , &c. yet to vs there is but one God , and Eph. 4.5.6 . There is one Lord , one faith , one Baptisme , one God and Father of all . Q ▪ Proue that they that haue many Gods , haue no God at all but the Deuill ? A. It will manifestly appeare , if we compare two places of Scripture together ; the one is , Ephes. 2.12 . where the Apostle saith , That being Gentiles or Heathen , they were at that time , without God in the world : the other place is , 1 Cor. 10.20 . where he saith , that the things which the Gentiles sacrifice , they sacrifice to Deuils , and not to God. Q. What is it to beleeue in God ? A. To beleeue in God is not onely to beleeue that there is a God : or , to beleeue God , and to giue credit to him , by assenting to his word : but to put our whole trust & confidence in him , as our God & Father . Q. How may this appeare to be true ? A. It is euident in that we finde this to be the faith of the fathers in the old Testament , Psal. 22.4 . Our Fathers trusted in thee ; they trusted , and thou diddest deliuer them : and Dauid for his particular saith , Psal. 11.1 . In the Lord put I my trust , and Psal. 25.2 . O my God , I trust in thee , let mee not be ashamed . And in the new Testament the Apostles taught this faith , 1 Tim. 6.17 . Charge them that are rich in this world , that they be not high minded , nor trust in vncertaine riches , but in the liuing God. Q Proue that to beleeue one God , but not to beleeue in him , is but the faith of deuils ? A. By this very thing , S. Iames doth conuince the hypocrites and counterfeit Christians , Iam. 2.19 . Thou beleeuest , that there is one God , thou doest well : the Deuils also beleeue and tremble . C Of the Trinitie , or three persons in one God. Q. Rehearse the Letter C. A. COnceiue in this one God , three persons , The Father , the Sonne , and the Holy Ghost . For so it hath pleased God to reueale himselfe from heauen : and in thi● name euery Christian is baptized : and it is the forme of Christian blessing . Q. Prove that we must conceiue in one God , three persons . A. Wee are so taught , 1 Ioh. 5.7 . There are three that beare witnesse in heauen , the Father , the Word , and the Holy Ghost , and these three are one . Q. Proue that God hath so reuealed himselfe from heauen ? A. The Euangelist noteth so much , Luk. 3.21.22 . That Iesus being baptized and praying , the heauen was opened : and the Holy Ghost descended in a bodily shape like a Doue vpon him , and a voyce came from heauen , which said , Thou art my beloued Sonne , in thee I am well pleased . Here is the Sonne baptized : the Holy Ghost descending vpon him : and the father speaking from Heauen . Q. Proue that in this name euery Christian is baptized ? A. It is the constant practise of the Church , according to the command of Christ , Matth. 28.19 . Goe yee , and teach all nations , baptizing them in the name of ●he Father , and of the Sonne , and of the Holy Ghost . Q. Proue that this is the forme of Christian blessing ? A. So we reade , 2 Cor. 13.14 . The grace of our Lord Iesus Christ , and the loue of God , and the communion of the Holy Ghost , bee with you all . Amen . D Of the distinction of the persons in Trinitie . Q. Rehearse the letter D. DIstinguish the persons in the God-head , but neither confound them , nor diuide the substance . For the Father is of none , but of himselfe ; the Son is begotten of the Father , the Holy Ghost proceedeth from them both . And euery person distinctly by himselfe i● God : yet are they not three Gods , but onely one God , coeternall and coequall . Q. How may it appeare that the p●rsons are thus to be distinguished , and not confounded ? A. That they are to be distinguished , and not confounded so that the one is not the other is manifest by diuers euidences grounded vpon the word of God. 1 The first whereof is , because they are expresly shewed and said in Scripture , to bee in number three , and are there noted distinctly by their peculiar denominations or names , as before is shewed , both by reuelation from heauen ; by the institution of baptisme ; and by the words of Ioh. 1.5.7 . There are three that beare witnesse in Heauen , the Father , the Word , and the holy Ghost . Q. What is the second euidence , that the person● are so distinguished and not confounded ? A. The second euidence is grounded vpon the incommunicable properties ascribed distinctly to each person : 2 as that the Father is of none , but of himselfe , begetting the Sonne . The Sonne is begotten of the Father . The Holy Ghost preceedeth from them both . All which may appeare by these Scriptures , 1 Cor. 8.6 where S. Paul calleth the first person , the Father , of whom are all things ; and Rom. 11.36 . he saith , that of him , and through him , and for him are all things , Psal. 22.7 . Thou art my Sonne , this day haue I begotten thee . Ioh. 1.14 . Christ is said to bee the onely begotten Son of the Father , and Ioh. 15.26 . Christ saith of the Holy Ghost the third person , when the comforter shall come , whom I will send vnto you from the father , euen the spirit of truth which proceedeth of the Father ▪ he shall testifie of me . Q. What is the third euidence ? 3 A. The third euidence is taken from the consideration of the distinct effects or workes attributed to each person : as , the worke of Creation to the Father : Redemption to the Sonne : Sanctification to the Holy Ghost . For though being outward workes , they be common to the whole Deitie , yet in respect of personall order , and of the manner of working , they are distinct : the Father working by the Sonne , and by the holy Ghost ; but the Sonne and the holy Ghost working from the Father , as being the fountaine of euery action . Q. What is the fourth euidence ? A. The fourth euidence to proue that the persons are distinct and not confounded , 4 is grounded vpon certaine termes , which doe not● personall difference ; as Ioh. 1.1 . the word was with God ; and Ioh. 5.17 . My Father worketh hitherto , and I worke . So of the holy Ghost it is said , Isai. 48.16 . the Lord God , and his spirit hath sent me ; and where it is said , 1. Cor. 12.6 . that it is the same GOD that worketh all in all ; it is added , Psal. 8. &c. by the spirit , and by the same spirit , often repeated : which termes of difference were meerely in vains , if the persons were not distinct . Q. Why must not the substance be diuided ? A. We must not diuide the substance , because the God head of the Father , the Sonne , and the holy Ghost is all one : for we must conceiue in the Deitie another and another person , but not another and another thing : that is , a diuersitie or distinction of persons , but not a diuision of the diuine nature : so the Father is God , the Sonne is God , and the holy Ghost is God , yet they are not three Gods , but one God. Q. Proue that euery person distinctly by himselfe is God : and first that the Father is God. A. It is written , Ephes. 4.6 . There is one God , and Father of all , who is aboue all , & through all , and in you all ; and 1 Cor. 15. 24. Christ is said to haue deliuered vp the Kingdome to God , euen the Father . Q. Proue that the Sonne is God ? A. The God-head of the Sonne is plentifully confirmed in Scripture . Saint Iohn speaking of our Sauiour Christ , Ioh. 1.1 . saith , In the beginning was the Word , and the Word was with God , and the Word was God ; and 1 Ioh. 5.20 . That the Sonne of God Iesus Christ , is true God , and eternall life ; and Ioh. 20.28 . That Thomas beleeuing , answered and said vnto Iesus , My Lord and my God. Q. Proue that the Holy Ghost is God ? A. The God head of the Holy Ghost may appeare , amongst many euidences by that saying of Saint Peter to Ananias , Act. 5.3.4 . That , in that hee did lie vnto the Holy Ghost , he lied not vnto men , but vnto God. Againe , the deitie of the Holy Ghost , may be gathered out of Isa. 48.16 . where the Prophet saith ; And now the Lord God , and his holy spirit hath sent me . And Act. 13.2 . where it is said , That as they ministred vnto the Lord , and fasted , the Holy Ghost said , separate me Barnabas and Saul , for the worke whereunto I haue called them . So Act. 20.28 . S. Paul telleth the Elders of the Church , That the holy Ghost had made them ouersee●s , to feede the Church of God. All which could not bee said of the holy Ghost , if hee were not God. Q. Proue that though there be three persons , yet they are but one God ? A. It is manifest that the three persons , are not three Gods , but only one God , because there can bee but one infinite , one eternall , one almighty , and so consequently but one only God , as was proued before . And S. Iohn doth expressely affirme , 1 Ioh. 5.7 . these three are one . Q. Proue that they are coeternall ? A. The Father , the Sonne , and the holy Ghost must of necessity bee coeternall , one as well as the other , that is , the Father eternall , the Sonne eternall , and the holy Ghost eternall ; because they doe all subsist in one and the same diuine nature , and are all three , one and the same God. For the Sonnes eternitie see Ioh. 1.2 . The same was in the beginning with God , all things were made by him . And Ioh. 17.5 . Now O Father , glorifie thou me with thine owne s●lfe , with the glory which I had with thee before the world was . And thē coeternity of the Holy Ghost with the Father and the Sonne is noted , in that hee ioyned with them in the creation of all things , Gen. 1.2 . And the spirit of God moued vpon the face of the waters . Q. Proue that they are coequall . A. Being one and the same diuine nature , they must also needs be coequall . Of the Sonne it is said Phil. 2.6 . That being in the forme of God , he thought it no robbery to be equall with God. So againe the disposing of spirituall gifts is equally attributed to the holy Ghost , a● well as to the Father and the Sonne , as being God coequall with them : 1 Cor. 12.4.5.6.11 . E Of the attributes or properties of God. Q. Rehearse the Letter E. A. ETernall , infinite , immutable , invisible , almighty : most wise , holy , good , mercifull , and iust is this one God. For thus God is pleased to describe himselfe vnto vs in his word : because otherwise no man can see , or know the nature of God. Q. Proue that God is eternall ? A. That God is eternall , without beginning or ending , i● euident , Psal. 90. ● . Before the mountaines were made , and before thou hadst formed the earth and the world : euen from euerlasting to euerlasting thou art God. And 1 Tim. 1.17 . To the King eternall , immortall , inuisible , the only wise God , bee honour , and glory for euer and euer Amen . Q. Proue that God is infinite ? A. That God is infinite , 2 filling all places , and present euery where , see Ier. 23.23.24 . Am I a God at hand , saith the Lord , and not a God a farre off ? can any hide himselfe in secret places , that I shall not see him saith the Lord ? doe not I fill heauen and earth , saith the Lord ? And Ps. 139.7 . Whither shall I goe from thy spirit ? or whither shall I flee from thy presence ? Q. Proue that God is immutable ? A. That God is immutable , 3 without change , see Iam. 1.17 . where God is said to be the father of lights , with whom is no variablenesse , neither shadow of turning . And Mal. 3.6 . I am the Lord , I change not : therefore ye sonnes of Iacob are not consumed . Q. Proue that God is invisible ? 4 A. It is manifest by that hath beene said before , 1 Tim. 1.17 . That as God is eternall without beginning and immortall without end , so he is also invisible . And Col. 1.15 . Christ is called the Image of the invisible God. And Ioh. 4.24 . it is said , That God is a spirit , and therefore without bodily or visible substance . Q. Proue that God is almighty ? 5 A. It is written Gen. 17.1 . I am the Almighty God , walke before me and be thou perfect . And Reu. 15.3 . Great and maruelous are thy works Lord God almighty . Whereupon it is said , Mark. 10.27 . That with God all things are possible : Q. Proue that God is most wise ? A. It is written , ps . 147.5 . 6 Great is our Lord and of great power , his vnderstanding or his wisdome is infinite . And 1 Tim. 1. 17. He is called The onely wise God. Q. Proue that God is most holy ? A. It is the voyce of the Seraphims , 7 or Angels , Isa. 6.3 . Who cry one to another , saying Holy , Holy , Holy , is the Lord of Hosts . And Reu. 15.4 . Who shall not feare 〈◊〉 O Lord , and glorifie thy name , for thou only art Holy. And 1 P●t . 1.15 . As he which hath called you is holy , so be ye holy in all manner of conuersation . Q. Proue that God is good ? A. That he is absolutely good in himselfe , 8 our . Sauiour sheweth , Matth. 19.17 . when hee saith , There is none good but one , that is God. And that he is good to his creatures , read Psal. 145.9 . where it is said , That the Lord is good to all . And Matth. 5. 45. He maketh his Sunne to arise on the euill and the good , and sendeth raine on the iust and vniust . Q. Proue that God is mercifull ? 9 A. It is written Iam. 5.11 . That the Lord is very pittifull and mercifull . And Psal. 145. 8.9 . The Lord is gracious and full of compassion : slow to anger , and of Great mercy , and his tender me●●y is ouer all his workes . And Luk. 6.36 . Be ye therefore mercifull , as your father also is mercifull . Q. Proue that God is iust ? 10 A. It is said Deu. 32.4 . That he is a God of truth and without iniquity ; iust and righteous is he . Psal. 145.17 . The Lord is righteous in all his wayes . Psal. 11.7 . The righteous Lord loueth righteousnes . And therefore he is called 2 Tim. 4.8 . The righteous Iudge . Q. Proue that God would be so described ? A. It is euident in his appearing to Moses , Exod. 34.6 . where it is said , That the Lord passed by before him , and proclaimed , The Lord , the Lord , mercifull and gracious , long suffering and abundant in goodnesse and truth , reseruing mercy for thousands , forgiuing iniquity , and transgression , and sinne , and not making the wicked innocent , &c. Q. Proue that God is so described because otherwise no man can see God. A. It is written , Ioh. 2.18 . No man hath seene God at any time : And 1 Tim. 6.16 . That God dwelleth in light , which no man can approach vnto , whom no man hath seene nor can see . And therefore this is rendred as the reason why God did so proclaime himselfe to Moses , Exo. 33.18.19.20 . Because no man can see the face of God and liue . F Of the creation of the world . Q. Rehearse the Letter F ? A. FRamed and made was the whole world , by the word of God , and that of nothing , in six dayes , and all very good . For nothing can make it selfe : neither can bee without some cause : nor can be euill , being made of God. Q. Proue that God made the world ? A. It is written Gen. 1.1 . 1 In beginning God created the heauen and the earth . Act. 17.24 . God made the world and all things therein . And Col. 1.16 . By him were all things created , which are in heauen , and which are in earth , things visible and inuisible . Q. Proue that the world was made by the word of God ? A. So it is in the Psalme 33.6 . 2 By the word of the Lord were the heauens made , and all the host of them , by the breath of his mouth . And Psalme 148.5 . He commanded , and they were created . See this in the history of the creation , Gen. 1.6 . Q. Proue that God made all things of nothing ? A. It is said Hebrewes 11.3 . 3 Through faith we vnderstand , that the worlds were framed by the word of God , so that things which are seene , were not made of things which doe appeare . Q. Proue that God made all things in six dayes ? 4 A. It is manifest in the story of the creation , Gen. 1.31 . And is repeated in the fourth commandement , Exod. 20.11 . In six dayes the Lord made heauen and earth , the sea , and all that in them is . Q. Proue that God made all things very good ? 5 A. So God himselfe testifieth , Gen. 1.31 . And God saw euery thing , that he had made , and behold it was very good . Q. Proue that nothing can make it selfe ? 6 A. It is brought as a reason to proue that God made man , and so consequently all other creatures , Psal. 100.3 . Know ye that the Lord hee is God , it is hee that hath made vs , and not wee our selues . Q. Proue that nothing can be without some cause ? A. It is euident in the light of nature : 7 and it is the reason of the Apostle to proue that God made all things . Heb. 3.4 . for saith he , Euery house is builded of some man : but he that built all things i● God. Q. Proue that nothing made of God can be euill ? A. It is manifest because ( as is shewed before ) God is good , 8 yea goodnesse it selfe . And Psal. 5.4 . No euill can dwell with him . And therefore he cannot be the author of euill , who is the fountaine of all goodnesse , as is proued Iam. 1.17 . Euery good gift , and euery perfect gift is from aboue , and cometh downe from the father of lights . G Of Gods prouidence in gouerning and preseruing all things . Q. Rehearse the Letter G ? A. GOuerned and preserued are all things by the prouidence of God. For otherwise Satan and wicked men might doe what they list : yea , and euery creature would perish in a moment . Q. Proue that all things are gouerned by the prouidence of God. 1 A. It is written Pro. 15.3 . The eyes of the Lord are in euery place , beholding the euill and the good . And Mat. 10.29.30 That one sparrow shall not fall on the ground without your Father : but the very hayres of your head are all numbred . Q. Shew some instances or examples of Gods prouidence , gouerning and ordering all things ? A. It is euident by many examples in the word of God , that nothing doth come to passe by fortune or chance , but that all things are ordered by the will and prouidence of God : therefore it is said Ps. 135.6 . Whatsoeuer the Lord pleased , that did he , in heauen and in earth ; in the sea and in all deepe places . Q. Shew some instance of things in heauen ? A. It is said Psal. 29.3 . 1 The God of glory maketh it to thunder . Psal. 135 7. He causeth the vapours to ascend from the ends of the earth , hee maketh lightenings for the raine : he bringeth the winde out of his trea●ures . Iob. 37.6 . He saith to the snow be thou vpon the earth , likewise to the small raine , and to the great raine of his power . Therefore it is said Psal. 147.7.8 . Sing vnto the Lord with thanksgiuing , which couereth the heauen with cloudes , and prepareth raine for the earth . Q. Giue some example of Gods worke in the sea ? A. It is written Isa. 51.15 ▪ I am the Lord , 2 thy God , that diuided the sea , whose waues roared . And Psal. 107.23.24 . They that goe downe to the sea in ships , see the workes of the Lord , and his wonders in the deepe . 25. For he commandeth and raiseth the stormy wind which lifteth vp the waue● thereof . And againe ver . 29. Hee maketh the storme a calme , so that the waues thereof are still . Q. Shew some instances of Gods prouidence in ordering things vpon the earth ? A. First all things both good and euill are ordered by Gods prouidence , 3 see Isa. 45.7 . 1 I forme the light and create darknesse : I make peace , and create euill : I the Lord doe all these things . Iob. 5.18 . Hee maketh the wound and bindeth it vp : hee smiteth and his hands make whole . And 1 Sam. 2.6 . The Lord killeth and maketh aliue : he bringeth down to the graue , and raiseth vp . Q. Giue a second instance of Gods prouidence in things vpon the earth ? A. Secondly it is said Dan. 2.21 . 2 That he changeth the times and seasons : hee remoueth Kings , and setteth vp Kings . And Psal. 75.7 . God is the Iudge , he putteth downe one , and setteth vp another . Q. Giue a third instance of this prouidence ? A. 3 Thirdly it is said Pro. 16.1 . The preparations of the heart in man , and the answere of the tongue is from the Lord. And ver . 9. A mans heart deuiseth his way ; but the Lord directeth his steps . And Prou. 21.1 . The Kings heart is in the hand of the Lord , as the riuers of waters , he turneth it whithersoeuer he will. Q. Giue a fourth instance of this prouidence ? A. Fourthly , the prouidence of God doth so order all things , 4 that there is nothing so casuall to vs , but it is infallibly certaine in the decree of God. See Pro. 16.33 . The lot is cast into the lap : but the whole disposing thereof is of the Lord. Q. Proue that all things are preserued by the prouidence of God ? 2 A. It is written Psal. 36.6 . O Lord thou preseruest man and beast . And Psal. 145.15 . The eyes of all waite vpon thee , and thou giuest them their meat in due season . Psal. 119.91 . It is said of all Gods creatures : That they continue euen to this day , by thine ordinances : for all are thy seruants . Q. Proue that Satan cannot doe what he list ? A. It is euident Iob. 1.11 . and 2.5 . 3 Because Satan could not touch Iob , either in his substance , or his children , or his person , without Gods permission . And Mat. 8.31 . The deuils could not enter into the heard of swine , without the leaue of Christ. Q. Proue that wicked men cannot doe what they list ? A. It is manifest in that Christ said to Pilate Ioh. 19.11 . 4 Thou couldest haue no power at all against me , except it were giuen thee from aboue . And Act. 4.27 . It is said , That Herod and Pontius Pilate , with the Gentiles , and the people of Israel were gathered together , to doe whatsoeuer the hand and counsell of God determined before to bee done . Q. Proue that without Gods prouidence euery creature would perish in a moment ? 5 A. It is euident , Act. 17.25.28 . in that it is said , That he giueth to all , life , breath and all things : and that in him wee liue , and moue , and haue our being . And Deu. 8.3 . Man liueth not by bread onely , but by euery word that proceedeth out of the mouth of God. H Of one God onely to bee worshipped with religious worship . Q. Rehearse the letter H ? A. HE , euen this God alone is to be worshipped and called vpon : and that onely in the name of Christ , with vnderstanding , and as him selfe hath commanded . For thus euer did the true Church of God : and to worship and pray vnto any other , is to giue Gods glory to a creature . Q. Proue that God onely is to be worshiped ? A. It is written Matth. 4.10 . 1 Thou shalt worship the Lord thy God , and him onely shalt thou serue . And Reu. 22.8.9 . S. Iohn saith , I fell downe to worship before the feete of the Angell : but he said vnto mee , See thou doe it not : for I am they fellow seruant , and of thy brethren the Prophets , and of them which keepe the words of this booke : Worship God. Q. Proue that God only is to be called vpon ? 2 A. God himselfe saith Ps. 50.15 . Call vpon me , in the day of trouble ; I will deliuer thee , and thou shalt glorifie me . And Luk. 11.2 . Our Sauiour teaching the most perfect forme of prayer , saith . When ye pray , say , Our Father which art in Heauen , &c. Q. Proue that we are to call vpon God , only in the name of Christ ? 3 A. Christ himselfe saith , Ioh. 1● . 22 . Verily , verily , I say vnto you , whatsoeuer yee shall aske the Father in my name , he will giue it you . And 1 Tim. 2.5 . There is one God , and one mediator betweene God and man , the man Christ Jesus . Therefore he is called , Heb. 12.24 . The mediator of the new Testament . Q. Proue that we must worship , and pray to God with vnderstanding ? 4 A. So saith the Apostle in the name of euery good Christian ; 1 Cor. 14.15 . I will pray with the spirit , and will pray with vnderstanding also : I will sing with the spirit , and will si●g with vnderstanding also . And our Sauiour sheweth the reason , why we ought so to doe , Ioh. 4.24 . because , God is a spirit , and they that worship him , must worship him in spirit aud in truth . Q. Proue that we must worship and call vpon God onely as himselfe hath commanded ? A. It is written , 5 Deu. 12.32 . What thing soeuer I command you , obserue to do it , thou shalt not adde thereto , nor diminish from it . And Isa. 29.13 . God complaineth , that their feare towards him , is taught by the precept of men . And Christ saith Matth. 15.9 . In vaine they worship me , teaching for doctrines the commandements of men . Q. Proue that the true Church did euer thus worship , and pray vnto God onely . A. It will manifestly appeare , if wee take a view of all ages from the beginning of the world ; 6 both before the Law ; vnder the Law ; and after the Law , vnder the Gospel , in the time of Christ and his Apostles . Q. Prooue that before the Law , God onely was worshipped and called vpon ? 1 A. The sacred history of Gods word from the first man Adam vnto Moses , doeth manifestly prooue it . And it is expresly said , Gen. 4.26 . at the restitution and reformation of Religion , formerly corrupted by the posterity of Cain ▪ That then men began to call vpon the name of the Lord. Q. Prooue that vnder the Law God onely was worshiped and called vpon ? 2 A. The trueth of this may euidently appeare , in that by the Law all religious seruice and sacrifice was offered vnto God onely . And it is sayd Psal. 22.4.5 . Our father 's trusted in thee , they trusted , and thou diddest deliuer them , they called vpon thee and were deliuered , they trusted in thee , and were not confounded . Q. Proue that after the Law in the time of the Gospell , God only was worshipped & prayed vnto ? A. It is euident in that Christ did so teach ; 3 the Apostles did both so preach and practise . Againe , a good Christian is stiled or sayd to be , A worshipper of God , or one that calleth on the name of the Lord. And such are called the true worshippers . Q. Prooue that Christ did so teach ? A. That our Sauiour Christ did so teach and maintayne , 1 may appeare euidently , both by his combate with Satan Mat. 4.10 . where he proueth by the Scriptures , that religious worship and seruice is to bee done vnto God onely . And Matth. 6.9 . teaching his Disciples , and in them vs , to pray , hee sayth , After this maner therefore pray ye , Our father which art in heauen , &c. Q. Prooue the Apostles did both so teach and practise ? 2 A. That the Apostles did so teach , see Phil. 4.6 . Be nothing ca●efull , but in all things let your requ●sts bee shewed vnto God in prayer and supplication , with giui●g of thankes . And that they did so practise , and that all the ●aithfull did the like , accordin● to their doctrine and example , is manifest by all the formes of prayer recorded in the New Testament ; and specially by that of the Apostle , Eph. 3.14 . I bow my k●e●s vnto the Father of our Lord Iesus Christ &c. Q. Proue that a good Christian is stiled a worshipper of God ? A. It is euident in that speech of the blinde man cured by Christ , 3 Io. 9.31 . Ye know , sayth hee , that God heareth not sinners : but if any man be a worshipper of God , and doth his will , him heareth he . Where wee see , hee calleth a good Christian or godly man , a worshipper of God. And 2. Tim. 2.19 . In stead of saying , let euery Christian , S. Paul sayth , Let euery one that calleth on the name of Christ , depart from iniquity . Q Proue that such as worship God onely , are the true worshippers ? A. That such as worship & call vpon God onely , 4 are the true worshippers , may be gathered by the words of Christ to the woman of Samaria , Io. 4.22.23 . Ye worship , sayth hee , ye know not what ; we know what wee worship , &c. But the houre commeth , and now is , when the true worshippers shall worship the father in spirit and in trueth : for the father seeketh such to worship him . Q. How proue you , that to worship or pray vnto any other , is to giue Gods glory to a creature ? 7 A. Because the prayse of hearing all prayer , of all creatures , belongeth to God , see Psal. 65.1.2 . Prayse wayteth for thee , O God , in Sion : and vnto thee shall the vow be performed . O thou that hearest prayer , vnto thee shall all flesh come . And Isa. 42.8 . I am the Lord , that is my name , and my glory will I not giue to another , neyther my prayse to grauen Images . I Of man in his first creation . Q. Rehearse the letter I ? A. IN the beginning God made Man , consisting of soule and body : the body of the dust , in it selfe mortall , yet possibly immortall , if man had not sinned : the soule of spirituall substance , immortall in its selfe : in both a most excellent creature , aboue all others , except the Angels . For hee was created in the image or likenesse of God , and had dominion and rule ouer all other creatures in the world . Q. What is to bee vnderstood by the word Man ? A. By the word Man is meant both sexes , man and woman ; as we may see Gen. 1.27 . & 5.2 . where God being sayd to make man , it is added immediatly , male and female created he them and blessed them , and called their name Adam , or Man , in the day when they were created . Q. Why did God at the beginning make one man and one woman ? A. God made one man and one woman , not only for propagation , as it is Gen. 1.28 . Be fruitfull and multiply , and replenith the earth ; but also that by making onely one man and one woman , hee might establish holy mariage , and lawfull procreation of children . Which our Sauiour proueth , Matth. 19.4.5 . Haue you not read , sayth he , that he which made them at the beginning , made them male and female ? And thence concludeth , that two shall be one flesh . The like is in Mal. 2.15 . And did not hee make one ? yet had hee abundance of spirit : and wherefore one ? because he sought a godly seed . Q. Proue that man doth consist of soule and body ? A. That man doth consist of these two parts , soule and body , is euident in the story of the creation , Gen. 2.7 . as also by many instances else where in the word of God : as for example . Matth. 10.28 . Feare not them which kill the body , but are not able to kill the soule : but rather feare him ▪ which is able to destroy both soule and body in hell . 1 Cor. 6.20 . Glorifie God in your body and in your spirit , which are Gods , And 1. Thes. 5.23 . I pray God your whole spirit , and soule , and body bee preserued blamelesse vnto the comming of our Lord Iesus Christ. Q. Proue that God made the body of the dust ? A. It is written , Gen. 2.7 . That the Lord God formed man of the dust of the ground . and 3.9 . Dust thou art , and vnto dust thou shalt returne . This made Abraham confesse with great humility , Gen. 18.27 . I am but dust and ashes . And it is alleaged by Dauid as an argument of Gods pity , Psal. 103.13.14 . Like as a father pitieth his children , to the Lord pitieth them that feare him . For hee knoweth our frame : hee remembreth that we are dust . Q. What is the difference betweene the creation of man and woman ? A. The difference is this ; First the man was made before the woman , to note his authority & her subiection : as Saint Paul reasoneth , 1 Tim. 2.13 . For saith he , Adam was first formed , then Eue. As also to shew the neere affinity betweene man and man : seeing , as it is Acts 17.26 . God hath made of one blood all nations of men , for to dwell on the face of the earth . Q. What is the second difference ? A. Secondly man was made of the dust primarily , the woman secondarily ; in that she was taken out of him , who was made of the dust : for she was made of the rib of Adam . Gen. 2 22. Not of the head , nor of the foot : to shew , that God would neither haue her a ruler nor a seruant to her husband , but a companion , as shee is called , Mal. 2.14 . Againe it was a type of the Church , the life and saluation whereof issued by water and blood , out of the side of Christ , as the woman receyued her being out of the side of the man. Q. Proue that the body of man was made possibly immortall ? A. The body of man was in its selfe mortall , yet by the appointment of God , were it not for sinne , had beene possibly immortall . For God gaue vnto man possibility not to sinne , and so consequently not to die ; as may be gathered by his generall threatning , Genes . 2.17 . The day thou eatest thereof , ( that is , of the tree of the knowledge of good and euill ) thou shalt surely die . And by the speciall sentence of bodily death , Gen. 3.29 . Dust thou art , and vnto dust shalt thou returne . So Ro. 5.12 . it is said , by one man sinne entred into the world , and death by sinne . And Ro. 6.23 , The wages of sinne is death . Q. Proue that the soule is of spirituall substance , immortall in its selfe ? A. That the soule of man●s of spirituall substance , immortall in its selfe by nature , existing as well out of the body , as in the body , and giung life to the body , it is euident both in the creation , Gen. 2.7 . where it is said , That God breathed into his nostrils the breath of life , and man became a liuing soule . As also by the parting of soule and body in death , Eccles. 12.7 . Then shall the dust returne to the earth as it was ; and the spirit shall returne to God , who gaue it . Else Christ could not haue said of the Patriarchs deceased , Matth. 22.32 . God is not the God of the dead , but of the liuing . And Matth. 16.26 . What shall it profit a man , though hee should winne the whole world , if hee lose his owne soule ? Q. Proue that man was made a most excellent creature , aboue all others , excep● the Angels ? A. That , next to the Angels , man excelled all other creatures in the world , see Psal. 8.4.5 . What is man that thou art mindfull of him ? or the sonne of man , that thou visitest him ? for thou hast made him a little lower then the Angels , and hast crowned him with glory and honour . Q. Proue that man was created in the image of God ? A. That God made man in his own image and liknesse , is specially noted in the creation , more then onee , as it is written , Gen. 1.26 . God said , Let vs make man in our image , after our likenesse . And verse 27. So God created man in his owne image , in the image of God created he him : male and female created hee them . Q. Proue that man had dominion and rule ouer all other creatures ? A. It is granted to man in his first creation , Gen. 1.26.28 . To haue dominion ouer the fish of the sea , and ouer the fowle of the aire , and ouer euery liuing thing that moueth vpon the earth . And the grant is humbly acknowledged , Psal. 8.6 . Thou madest him to haue dominion ouer the workes of thy hands : thou hast put all things vnder his feete ▪ K Of the image of God , wherein man was created . Q. Rehearse the Letter K ? A. KNowledge , righteousnesse , and true holinesse are the chiefe things wherein the image of God doth consist . For otherwise the word of God would not call vpon vs to renew this image in Christ : and without these graces man had not beene fit to rule the creatures nor yet himselfe . Q. Proue that the image of God doth consist in knowledge ? A. The Apostle noteth so much Col. 3.9.10 . where speaking of the Christians renewed estate i● Christ , he saith , Ye haue put of the old man with his deeds ; and haue put on the new man which is renewed in knowledge , after the Image of him that created him . Q. Proue that it doth also consist in righteousnesse and true holinesse ? A. That the image of God in man doth not onely consist in knowledge , but also in iustice and in sanctity or holinesse , may appeare by that of Saint Paul to the Ephesians , 4.24 . Put on the new man , which after God is created in righteousnesse and true holinesse . Q. How is man said to bee thus made in the image of God ? A. Man is said to bee thus made in the image of God , not that he is the very stampe and representation of the Deity ; for the infinite and invisible God cannot be resembled in the person of a sinite creature : but in respect of some kind of similitude or likeness● ; therefore when God said , Let vs make man in our image , it is added , after or according to our likenesse : the later words expounding the former . For this is the peculiar priuiledge of Christ Iesus the eternall sonne of God , who alone is so called , 2 Cor 4.4 . The image of God. And Col. 1.15 . The image of the inuisible God. And Heb. 1.3 . The brightnesse of his glory , and the expresse image of his person : because he is one and the same God eternall with his father . Q. Doth the image of God consist onely in knowledge , righteousnesse , and holinesse ? A. Knowledge , righteousnesse , and true holinesse are the chiefe , but not the onely image or resemblance of God in man : for in that God made man ruler ouer all creatures in earth , man doth therein represent the soueraignety of God , who is Lord of all things . Againe , besides those gifts of true knowledge , righteousnesse , and holinesse , God gaue vnto man diuers excellent representations of the deitie both in his soule and body . Q. What other resemblances of God are there in the soule of man ? A. In the soule of man ( besides those heauenly graces of diuine knowledge , righteousnesse , and holinesse ) God gaue man excellent wisdome , and vnderstanding , whereby he did know the nature and property of all things : as may appeare in that Adam was able to giue to euery creature a name according to the nature of it . Gen. 2.19 . where it is said , That God brought them vnto Adam , to see what he would call them : and whatsouer Adam called euery liuing creature , that was the name thereof . Q. Is there any resemblance of God in the substance of mans soule ? A. The very essence and substance of mans soule doth in some respects beare the image or likenesse of God : as namely , in that the soule of man is a spirituall nature , invisible and immortall . Againe the soule , being onely one , is endned with diuers properties , as vnderstanding , memory , will : which after a sort ▪ doe shadow out and resemble the vnity of the Godhead and the trinity of persons . Q. Is there any part of the image of God , in the body of man ? A. The whole man both soule and body , was made in the image of God : as may appeare by these euidences . First , God saith , Gen : 1.26 . Let vs make man ( not the soule onely , or the body onely ) in our image . Secondly , sinne being the contrary to Gods image , is seated not onely in the soule but also in the body . Rom. 6.12 . Thirdly , the renewing of Gods image , which is our sanctification , is as well in the body as in the soule , see Rom. 12.1 . 1 Thes. 5.23 . Fourthly , God forbidding murder , doth vse this reason , Gen. 9.6 . For in the image of God hath hee made man. Q. How is the image of God in the body of man ? A. The image of God is not said to be in the body as it is a body , or in respect of the shape , and parts , or limbs ▪ for God is an infinite spirit , incorporaell , and inuisible ; but in these respects . 1. As the body vnited to the soule , in which the image of God , doth chiefely consist , d●●h constitute the whole man. 2. As the body like a microcosme or little world doth expresse in euery part , the wonderfull worke of the Creator . 3. As those excellent graces of wisdome , sanctity , and iustice principally seated in the soule , doe expresse themselues in the body , and ( as Solomon speaketh ) Make the face to shine : according as we see the light of a candle shine through the lanterne . Q. Proue that the word of God doth call vpon vs to renew this image in Christ. A. That the word of doth call vpon vs to renew this image of God , consisting in knowledge , righteousnesse , and holinesse , and so consequently prouing that herein the image of God doth chiefely stand , see Ephes. 4.22.23.24 . where the Apostle saith by way of exhortation , That yee put off concerning the former conuersation , the old man , which is corrupt , according to the deceitfull lusts . And be renewed in the spirit of your minde . And that yee put on the new man , which after God is created in righteousnesse and true holinesse . Q. Proue that without these graces man was not fit to rule the creatures , nor yet himselfe ? A. It is euident , in that man hauing lost these graces , is said to become like the very brute beast , as it is Psal. 49.20 . Man that is in honour , and vnderstandeth not , is like the beasts that perish . L Of the fall of man and losse of Gods image , by reason of Adams sinne . Q. Rehearse the letter L ? A. LEarne , that man hath lost that image of God wherein hee was created , by the sinne of Adam the first man , in eating the forbidden fruit . For Adam hauing power not to sinne if he would , being seduced by the woman , and the woman by the serpent which is the Deuill , did willingly yeeld to the temptation . Q. Shew how and in what respect man hath lost the image of God ? A. Man hath lost the image of God , not in respect of the substance of soule and body , which doe yet remaine the same , which essentially they were in their first creation : nor in regard of the faculties of reason ; will and affection , without which we were not men , but brute creatures . But the image of God which man hath chiefely lost , is that conformi●y to the will of God , consisting in the true knowle●ge of God , in righteousnesse and holinesse . Q. Proue that this heauenly knowledge , righteousnesse and holinesse is the image which man hath lost ? A. It is manifest , by that exhortation of the Apostle , Ephes. 4.24 . where we are exhorted to renew that image wherein man was created after God in righteousnesse and true holinesse . Which exhortation were needlesse , if man had not lost this image : and if this were not the image of God , which man hath lost . Q. Proue that this image of God was lost by Adams sinne ? A. It is euident in that the Scripture speaking of Adam , saith , Rom. 5.12 . That by one man sinne entred into the world . And verse 18. By the offence of one , the fault came on all men to condemnation . And verse 19. By one mans disobedience many were made sinners . Q. Proue that it was by eating the forbidden fruit . A. It is apparant in the history : partly by the charge , which God gaue vnto Adam , Gen : 2.16.17 . The Lord God commanded the man saying , Thou shalt eat freely of euery tree of the garden . But of the tree of knowledge of good and euill , thou shalt not eate of it . Partly by the threatning , in the words immediatly following , For in the day that thou eatest thereof thou shalt die the death . Partly by the sentence of curse denounced against man after hee had sinned , Gen. 3.17 . Q. Proue that Adam had power not to sinne if hee would ? A. It is manifest in that God made man so excellent a creature . Whereupon it is said , Eccles. 7.29 . That God made man righteous and vp●●ght . Neither could it haue ●ood with the iustice of God , to require that of man which he was not able to performe , or to punish him , hauing by his creation no power to obey . Q. Proue that Adam was seduced by the woman ? A. It is so written , Gen. 3.6 . That the woman gaue also vnto her husband with her , and he did eat . It was Adams excuse , verse 12. The woman which thou gauest to be with me , she gaue me of the tree , and I did eat . And it is alleaged to humble that sex , 1 Tim. 2.14 . That Adam was not deceiued , but the woman being deceiued , was in the transgression . Q. Proue that the woman was deceiued by the Serpent . A. It is said by the Apostle , 2 Cor. 11.3 . That the Serpent beguiled Eue through his subtilty . And the story Gen. 3.1 . doth shew the manner how it was done . Q. Proue that , that Serpent was the Deuill ? A. That the Serpent was the Deuill , or rather the Deuill in the Serpent , see Reu. 12.9 . where it is said , That the great Dragon was cast out , that old Serpent , called the Deuill and Satan , which deceiueth the whole world , And Chap. 20.2 . The Dragon , that old Serpent , which is the Deuill and Satan . Q. Proue that Adam did willingly yeeld to the temptation ? A. The history doth shew it , by expressing Adams owne confession and excuse , before cited . And Eccles. 7.29 . where it is said , That God hath made man vpright , it is presently added , but they haue sought out many inuentions . M Of the miserable estate of all mankinde through Adams fall . Q. Rehearse the Letter M. A. MAnkinde being tainted by Adams sinne , is become most wretched & miserable , both in respect of sin and punishment . For hereby all men are conceiued and borne in sinne , and are so corrupted with sinne both in soule and body , that they cannot perceiue , thinke , will , speake or doe any good thing : but are become subiect to sinne , Satan , the wrath and curse of God , to death , and to eternall damnation . Q. Proue that all mankinde is tainted by Adams sinne ? A. It is manifest that the tainture of Adams sinne hath seized vpon all his posterity , inasmuch as all mankinde doth stand guilty thereof before God , see Ro. 5.12 . where the Apostle saith , That by one mans sinne , death passed vpon all men , for that all haue sinned , or in whom all haue sinned . Againe verse 17. by one mans offence , death reigned by one . verse 18. By the offence of one , iudgement came vpon all men to condemnation . For verse 19 , By one mans disobedience many were made sinners . Q. What is the reason of this guiltinesse ? A. The reason why all men are guilty of Adams sinne , is because Adam being as it were the root , out of which all mankinde doth spring , did receiue whatsoeuer good hee had by creation , not onely for himselfe , but also for his posterity , and so againe lost all , as well for them , as for himselfe . In regard whereof , all men are truely said to sinne in Adam , as Leui is said to haue paid tithes in Abraham , because being of the posterity of Abraham , he was then in the loynes of Abraham his father . Heb. 7.9.10 . Q. Proue that mankinde is becom● most wretched and miserable ? A. The wretched and miserable estate of all mankinde , may appeare by that lamentable outcry of the Apostle , Romans 7.24 . O wretched man that I am : who shall deliuer me from the body of this death ? Q. Proue that all men are conceiued and borne in sinne ? A. It is euident by the confession of Dauid , Psal. 51.5 . Behold , I was borne in iniquity , and in sinne hath my mother conceiued me . And it is said , Ioh. 3.6 . That which is borne of the flesh is flesh : and that which is borne of the spirit is spirit . Q. How then could Christ bee free from sinne , seeing hee was true man ? A. Christ Iesus was true man , descended of Adam as we are , in all things like vnto vs , but yet sin excepted . For he was not a m●ere man , but was also God , and againe as he was man , he was not so by naturall generation , as we are , but by the supernaturall worke and power of the holy . Ghost was conceiued in the wombe of the virgin Mary . Q. Proue that all men are corrupted with sinne ? A. It is written , Rom. 3.9 . That all both Iewes and Gentiles are vnder sinne . 1 Kings 8.46 . There is no man that sinneth not . And 1 Ioh. 1.8 . If we say we haue no sinne , wee deceiue our selues , and the truth is not in vs. And this corruption of sinne is n●t by example or by imitation only , or meerely of some euill custome , but by propagation and naturall generation , all men being conceiued and borne in sinne , as is shewed before . Q. Proue that all are corrupted both in soule and body ? A. It is euident by the Apostles prayer , 1 Thes. 5.23 . The very God of peace sanctifie you throughout : and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ. For , what need he to pray for the sanctification of the whole man both soule and body , if all and euery part were not corrupted ? Q. Proue that man by nature cannot perceiue any good thing ? A. The Apostle doth expresly auouch so much in 1 Cor. 2.14 . That the naturall man perceiueth not the things of the spirit of God : for they are foolishnesse vnto him , neither can he know them , because they are spiritually discerned . And 2 Cor. 4.4 . he saith , That the God of this world hath blinded the mindes of the infidels , that the light of the glorious Gospell of Christ , which is the image of God , should not shine vnto them . Q. Proue that man by nature cannot thinke a good thought ? A. It is written , Gen. 6.5 . God saw that the wickednesse of man was great in the earth , and that euery imagination of the thoughts of his heart was only euill continually . Therefore the Apostle taketh it for granted , 2 Cor. 3.5 . That we are not sufficient of our selues to thinke any thing as of our selues : but our sufficiency is of God. Q. Proue that man cannot will , desire , or effect any good thing by nature ? A. It is manifest , in that it is said , Rom. 8.7 . That the wisdome of the flesh is enmity against God : for it is not subiect to the law of God , neither in deed can be . Whereupon it is inferred , verse 8. So then they that are in the flesh cannot please God. Therefore it is that the Apostle saith , Phil. 2.13 . It is God which worketh in you , both to will and to doe of his good pleasure . Q. Proue that man cannot by nature speake any good thing ? A. Saint Paul noteth so much speaking of all men in the corruption of nature , Rom. 3.13.14 . Their throat , saith he , is an open sepulchre , with their tongues they haue vsed deceit , the poyson of Aspes is vnder their lips . Whose mouth is full of cursing and bitternesse . Q. Proue that man cannot do any good thing by nature ? A. It is euident by that which we read in Psal. 14.1.2.3 . where it is said , They are corrupt , they haue done abominable works , there is none that doth good . The Lord looked downe from heauen vpon the children of men : to see if there were any that did vnderstand and seeke God. They are all gone aside , they are altogether become filthy : there is none that doth good , no not one . Which tex● the Apostle citeth , Rom. 3.10 . to proue that all men are vnder sinne . Q. Proue that hereupon all men are subiect to sinne ? A. That all men are subiect i● sinne , as very seruants , or slaues , is plainely proued by the Apostle ▪ Rom. 6.16.17 . Know yee not that to whom yee yeeld your selues seruants to obey , his seruants ye are to whom ye obey : whether of sinne vnto death , or of obedience vnto righteousnesse ? But God bee thanked that yee were the seruants 〈◊〉 sinne : but yee haue obeyed from the heart that forme of doctrine which was deliuered you . And our Sauiour saith , Ioh , 8.34 . Whosoeuer committeth sinne , is the seruant of sinne . For as it is in 2 Pet. 2.19 . Of whosoeuer a man is ouercome , euen vnto the same is he in b●ndage . Q. Proue that man is , by na●ure co●rupted , become subiect to Satan ? A. It is euident in that Satan is called , Ephes. 2.2 . The spirit that work th●in the children o● disobedience . And 2 Tim. 2 26. it is said , That they may recouer themselues out of the snare of the Deuill , Who are taken captiue by him at his will. Againe , 2 Cor. 4.4 . hee is called , The God of this world , that hath blinded the mindes of them which beleeue not . Q. Proue that man is by nature subiect to the wrath of God ? A. The Apostle saith , Ephes. 2.3 . That wee all were by nature the children of wrath , as well as others . And Ioh. 3.36 . it is said , That he that beleeueth not the Sonne , shall not see life : but the wrath of God abideth on him . Q. Proue that man is by sinne subiect to the curse of God ? A The curse was pronounced vpon Adams first sinne , Gen. 3.17 . It was repeated against the breach of the Law of God , Deut. 28.15 . Mal. 2.2 . And is noted by the Apostle , Gal. 3.10 . Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them . Vnder this burden of the curse vpon man for sinne , euery creature is said to groane . Rom. 8.22 . Q. Proue that all men are subiect to death , by reason of sinne ? A. So saith the Apostle , Rom. 5.12 . By one man sinne entred into the world , and death by sinne : and so death passed vpon all men , for that all men haue sinned . And Rom. 6.23 . The wages of sinne is death . Q. Proue that all men are subiect to eternall damnation for sinne ? A. It is manifest by that which is said , 2 Thes. 1.8.9 . That they that know not God , and that obey not the Gospell of our Lord Iesus Christ shall be punished with euerlasting destruction , from the presence of the Lord , and from the glory of his power . And 2 Thes. 2.12 . That all they might be damned who beleeued not the truth , but had pleasure in vnrighteousnesse . N Of man his deliuerance by Christonely . Q. Rehearse the letter N ? A. NO meanes can free vs from that damnable estate , but onely Iesus Christ , the eternall sonne of God. For hee being both God and man , hath perfectly saued vs : in that hee tooke our nature vpon him , being conceiued by the holy Ghost , borne of the Virgin Mary : liued in perfect obedience , to God : suffered the cursed death of the Crosse : rose againe the third day : ascended into heauen : sitteth at the right hand of God : and all for vs. Q. Proue that we are saued only by I●sus Christ ? A. So we read , Acts 4.12 . Neither is there saluation i● any other : for among men there is giuen none other name vnder heauen , whereby we must be saued . And Ma●th . 1.21 . the Angell saith , Thou shalt call his name Iesus for he shall saue his people from their sinnes . Q. Proue that Iesus Christ is the eternall son●e of G●d ? A. It is written , Ioh. 3.16 . G●d so loued the world , that he gaue his only b●gotten son●e , that who●●euer beleeueth on h●m , ●●ould not perish , but haue e●erlasting life . A●● 1 Ioh. 5.20 . We know that the Sonne of God is come , &c. that is the true God and eternall life . And Rom. 1.4 . That he was declared mightily to be the Sonne of God. Q. Proue that Iesus Christ is both God and man ? A. That he is God is manifest Isa. 9.6 . where hee is called The mighty God. And Rom. 9.5 . God ouer all , blessed for euer . And it is said , Ioh 1.1 . In the beginning was the word , and the word was with God , and the word was God. That he is also mvn , is proued , 1 Tim. 2.5 . where hee is called , The man Christ Iesus . And 3.16 . God manifested in the flesh . And Ioh. 1.14 . The word was made flesh , and dwelt among vs , and wee saw the glory thereof , as the glory of the only begotten sonne of the father full of grace and truth . Q. Proue that Christ hath perfectly saued vs ? A. So it is expresly written , Heb. 7.25 . That he is able perfectly to saue them that come vnto God by him . And Heb. 10.14 . That by one offering he hath perfected for euer them that are sanctified : And thereupon is inferred verse , 18. That where remission of sinnes is , there is no more sacrifice for sinne . Q. Proue that Iesus Christ therefore tooke our nature vpon him . A. That he did assume or take vnto his Godhead the nature of man , is euident , Heb. 2.16.17 . For verily , saith the Apostle , he tooke not on him the nature of Angels , but he tooke on him the seed of Abraham . Wherefore in all things it behooued him to bee made like vnto his brethren , that hee might bee a mercifull and faithfull high Priest in things pertaining to God , to make reconciliation for the sinnes of the people . Q. Was it of necessity that Christ should become man ? A. It was by Gods decree necessary that Christ should take vnto his deity the nature of man , that without it mans redemption could not be procured , for these reasons . 1. Hee must bee man , that hee might be fit to suffer death for vs , in regard that his Godhead being immutable , could not suffer , and being immortall could not die . 2. It was requisite that the same nature that had offended should satisfie the iustice of God. 3. Hee must also be God , that hee might be able to ouercome . See all this in that one text , Heb. 2.14 . Q. Proue that Iesus Christ was conceiued by the holy Ghost . A. It is the voice of the Angell to Mary , Luke 1.35 . The holy Ghost shall come vpon thee , and the power of the Highest shall ouershadow thee : therefore also that holy thing which shall be borne of thee , shall bee called the sonne of God. And to Ioseph hee sayd , Matth. 1.20 . Feare not to take vnto thee Mary thy wise , for that which is conceiued in her , is of the holy Ghost . Q. Proue that he was borne of the virgin Mary ? A. It was so prophesied , Isa. 7.14 ▪ Behold a virgin shall conceiue and beare a s●nne and shall call his name Emmanuel . It was effected ▪ Math 1. ●8 . Now the birth of Iesus Christ was on this wise ; When as his mother Mary was espoused to Ioseph ( before they came together ) she was found with child of the holy Ghost . And it was proclaimed by the Angell , Ioh. 2.11 . Vnto you is borne this day in the city of Dauid a Sauiour , which is Christ the Lord. Q. Proue that Christ liued in perfect obedience to God. A. It is written , Phil. 2.8 . That he humbled himselfe and became obedient vnto the death , euen vnto the death of the crosse . Heb. 7.26 . For such an high Priest became vs , who is holy , harmelesse , vndefiled , separate from sinners , and made higher then the heauens . For , saith the Apostle , Rom. 5.19 . as by one mans disobedience many were made sinners , so by the obedience of one shall many bee made righteous . Therefore Christ saith , Ioh. 17.19 . For their sakes sanctifie I my selfe , that they also might bee sanctified through the truth . Q. Proue that Christ did suffer for vs ? A. It is written , Isa. 53.5 . Hee was wounded for our transgressions , hee was bruised for our iniquities : the chastisement of our peace was vpon him , and with his stripes wee are healed . Q. Proue that hee suffered death for vs ? A. It is written , 1 Pet. 3.18 . For Christ also hath once suffered for sinnes , the iust for the vniust , that he might bring vs to God , being put to death in the flesh , but quickened by the spirit . Q. Proue that hee suffered the cursed death of the crosse ? A. So it is in the story of his passion , Matth. 27.38 . And it is said , 1 Pet. 2.24 . That hee his owne selfe bare our sins in his owne body on the tree , that we being dead to sinnes , should liue vnto righteousnesse , And Gal. 3.13 . Christ hath redeemed vs from the curse of the Law , being made a curse for vs : for it is written , Cursed is euery one that hangeth on tree . Q. Proue that hee did rise againe the third day for vs ? A. It is written , Rom. 4.25 . Who was deliuered for our offences , and was raised againe for our iustification . And 1 Cor. 15.3.4 . That Christ died for our sinnes , and that he was buried , and that hee rose againe the third day , according to the Scriptures . Q. Proue that hee ascended into heauen for vs ? A. It was so prophesied , Psal. 68.18 . Thou hast ascended on high : thou hast led captiuity captiue : thou hast receiued gifts for men . And it was performed , Luke 24.51 . And it came to passe while hee blessed them , hee was parted from them , and carried vp into heauen . Q. Proue that Christ sitteth at the right hand of God for vs ? A. It is written , Col. 3.1 . If ye then bee risen with Christ , seeke those things which are aboue , where Christ sitteth at the right hand of God. And Rom. 8.34 . it is said , That Christ is at the right hand of God , and maketh intercession for vs. And Acts 3.21 . Whom the heauens must receiue , vntill the time of restitution of all things . O Of our receiuing Christ , with all his benefits , to saluation , by faith only . Q. Rehearse the Letter O? A. ONly by faith , receiuing Iesus Christ into the heart , euery man that with contrite heart confesseth his sinnes to God , and truly repenteth , is pardoned all his sinnes , and so doth stand iustified before God. For we can merit nothing with God , our best works being imperfect . And the promise of God is onely made to them that beleeue : being elected of God before the world was . Q. How , and in what sense are we said to be iustified by faith ? A. We are said to be iustified by saith , not for the dignity and merit of it : not as it is an inward and inherent quality or virtue : not because it hath charity adioyned vnto it , and worketh by loue : nor because it receiueth any force or power from charity to iustifie ▪ but because , by faith , as by a hand or instrument we receiue Christ , by whom we are iustified . Q. Proue that we are iustified only by faith ? A. That wee are iustified by faith only , may appeare by these euidences following , whereof the first is , 1 In that iustification and acceptance of a man with God vnto eternall life , is positiuely and absolutely ascribed in Scripture vnto faith . This is the very argument of the Apostle , alleaged to the same purpose out of the Prophet Habakuk , 2.4 . The iust shall liue by faith . And he expresseth it in his owne person , as an instance of the state of euery good Christian , Gal. 2.20 . I liue , saith he , by the saith of the Sonne of God , who loued me , and gaue himselfe for me . Q. What is the second instance , that we are iustified by faith only ? 2 A. Secondly , the Scriptures doe expresly exclude all workes in vs , touching the point of iustification , by manifest exclusiue notes or tearmes ; being equiualent with the exclusiue particle only , or alone . As for example . Gal. 2.16 . Knowing that a man is not iustified by the workes of the Law , but by the faith of Iesus Christ. And Rom. 3.28 . Therefore we conclude , that a man is iustified by faith , without the deeds of the Law. And verse 24. Being iustified freely by his grace . Q. What is the third instance of iustification by faith onely ? 3 A. Thirdly , there is a manifest opposition noted in Scripture betweene grace and workes : so that if iustification be freely by grace , then it cannot be of workes at all . See Rom. 11.6 . If by grace , then it is no more of workes : otherwise grace is no more grace . But if it be of workes , then it is no more grace : otherwise worke is no more worke . And Rom. 4.4 . To him that worketh is the reward not reckoned of grace , but of debt . But to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Q. What is the fourth instance of iustification by fayth only ? A. Fourthly , 4 They that sought righteousnesse not by faith only , but by the workes of the Law , are said , for that very cause not to haue attained righteousnesse . See Rom. 9.31.32 . But Israel which followed after the law of righteousnesse , hath not attained to the law of righteousnesse . Wherefore ? because they sought it not by faith , but as it is were by the workes of the Law. And Chap. 10.3 . For they being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , haue not submitted themselues to the righteousnesse of God. For Christ is the end of the law for righteousnesse , to euery one that beleeueth . Therefore Paul though he was blamelesse before men , touching the righteousnesse which is in the law , yet he counted all but dung , that hee might bee found in Christ by faith . Phil. 3.6.9 . Q. What is the fifth instance of iustification by faith only ? 5 A. Fiftly , The brazen Serpent was a type of Christ , now as when the Israelites were stung by the fiery serpents , they were preserued aliue only by looking vpon the Serpent of brasse : so when wee are ●●●eng to death by sinne , there is nothing required of vs for the cure of our soules , but only that wee fixe the eye of our faith vpon Christ. See this very proportion obserued by Christ himselfe , Ioh. 3.14.15 . As Moses lift vp the Serpent in the wildernesse , so must the sonne of man be lifted vp , that whosoeuer beleeueth in him , should not perish , but haue eternall life . Q. What is the sixt instance of iustification by faith only ? A. Sixtly , 6 there are many graces accompanying saluation in a Christian soule , as faith , hope , charity , wisdome , patience , humility , the feare of God , repentance , and the like ; and euery grace hath some excellent vse : but of all these , none is sit as a spirituall hand to receiue and apply Christ and his righteousnesse to the iustification of a sinner , but faith only . Q. In what sense then are we said to bee iustified by faith only ? A. Not that faith is solitary or alone , without other graces : for it is said , Gal. 5.6 . to worke by loue . And 1 Tim. 1.5 . That charity doth proceede out of a pure heart , and of a good conscience , and of faith vnfained , as the fountaine of all other graces . But as the eye is not alone , but there are with it many other members and parts of the body , and yet the faculty of seeing is only in the eye : so faith , though it bee not alone , yet it only hath power to apprehend Christ to iustification . Q. Proue that by faith wee receiue Iesus Christ into the heart ? A. That by faith wee receiue Iesus Christ , may be gathered out of those words of the Euangelist , Ioh. 1.11.12 . He came vnto his owne , and his owne receiued him not . But as many as receiued him , to th●m gaue hee power to become the sonnes of God , euen to them that beleeue on his name Where wee see that to receiue Christ and to beleeue in him is all one . Againe , that we receiue Christ into the heart or soule , as the fittest receptacle , is euident by the Apostles prayer , Ephes. 3.16.17 . That ye may , saith he , bee strengthened by his spirit in the in ward man , that Christ may dwell in your hearts by faith . Q. Proue that a contrite heart is required ? A. It is written , Psal. 51 17. The sacrifices of God are a broken spirit : a broken and a contrite heart O God thou wilt not despise . And Ioel 2.13 . Rend your heart , and not your garments and turne to the Lord your God. Q. Proue that confession of sinnes to God is required ? A. There is an absolute necessity of confessing our sins to God , if euer wee will obtaine pardon : Therefore it is conditioned , 1 Ioh. 1.9 . That if wee confesse our sinnes , he is faithfull , and iust to forgiue vs our sinnes ▪ And we may see the experience of it , Psal. 32.5 . I said I will confesse my transgressions vnto the Lord , and thou forgauest the iniquity of my sinne . As for confession to man it is onely respectiue or conditionall , as namely , in case of wrong done by one man to another see Iam. 5.16 . confesse your faults one to another , and pray one for another : or in regard of some publike hurt or scandall to the whole Church , as in the example of Achan , Iosh. 7.19.20 . and the like . Q. Proue that true repentance is required ? A. True R●pentance , which is not onely a contrition or sorrow for sinne , and a confession of it , but also a conuersion of the whole man , with the whole heart , vnto God , from all his sinnes , is specially necessary for the obtaining of pardon ; this is intended in Math. 3.2 . Repent , for the kingdome of heauen is at hand , and Luk. 13.3 . Except ye amend your liues , ye shall all likewise perish , and Act. 11.18 . It is said , that they glorified God , saying , then hath God also to the Gentiles granted repentance vnto life . Q. Proue that our iustification consisteth in the pardon of sinnes ? A. It is so written , Rom. 4 6.7 . Euen as Dauid declareth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they , whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord imputeth not sinne . Q. Proue that we can merit nothing with God ? A. The Apostle proueth it , by the example of the father of the faithfull , Rom. 4.2 . If Abraham were iustified by workes , hee hath wherein to reioyce , but not with God : for what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse , Psal. 130.3 . If thou Lord shouldest marke iniquities , O Lord , who shall stand ? and Psal. 143.2 . Enter not into iudgement with thy seruant , for in thy sight shall no man liuing be iustified . Q. Proue that our best workes are imperfect ? A. It is the confession of the Prophet , Isa. 64.6 . But we are all as an vncleane thing , and all our righteousnesse are as filthy rags , and Luk. 17.10 . When ye haue done all those things which are commanded you , say , wee are vnprofitable seruants . Q. Prou● that the promise is made onely to them that beleeue ? A. It is written , Gal. 3.22 . that the Scripture hath concluded all vnder sinne , that the promise by faith of Iesus Christ , might bee giuen to them that beleeue , and Act. 2.39 . for the promise is vnto you , and to your children , and to all that are a farre off euen as many as the Lord our God shall call . Q. Proue that they were elected of God , before the world was ? A. That the ground of our iustification , and saluation by Christ through faith , doth stand in Gods free election , and therefore cannot be attained by any merit of our owne , is manifest , Act. 13.48 . where it is said , that as many as were ordained to eternall life , beleeued . And Ephes. 1.3 . Blessed be the God and Father of our Lord Iesus Christ , who hath blessed vs with all spirituall blessings in heauenly things in Christ , according as he hath chosen vs in him , before the foundation of the world . P Of the preaching of the word , the ordinary meanes of faith . Q. Rehearse the letter P ? A PReaching of the word of God is the ordinary meanes to worke repentance and faith . For God that giueth all grace , and so repentance and faith , worketh outwardly by the word , as by an instrument , and inwardly by his spirit . Q. Proue that Preaching of the Word is the ordinary meanes to worke repentance ? A. It is euident , in that repentance was the subiect matter of Christs Preaching , Matth. 4.17 . Iesus began to Preach , and to say , Repent , for the kingdome of heauen is at hand , and in that S. Paul saith , Act. 17.30 . speaking of the preaching of the Gospell , that God now commandeth all men euery where to repent ; and Act. 20.20 . I kept backe nothing that was profitable , but haue shewed you and taught you publikely , and from house to house , both to the Iewes , and also to the Gentiles , the repentance toward God , and faith toward our Lord Iesus Christ , Q. Proue that Preaching of the Word is the meanes of saith ? A. So we reade , Rom. 10.14 . How then shall they call on him in whom they haue not beleeued ? and how shall they beleeue in him , of whom they haue not heard ? and how shall they heare without a Preacher , and verse 17. so then faith commeth by hearing , and hearing by the word of God , Q. Proue that God giueth all grace ? A. It is written , Iam. 1.17 . Euery good gift , and euery perfect gift is from aboue , and commeth downe from the father of lights . And 2 Pet. 1.3 . according as his diuine power hath giuen vnto vs all things that pertaine to life & godlinesse , through the knowledge of him , that hath called vs to glory and vertue . Q. Proue that God giueth repentance ? A. We may learne so much by S. Paul his exhortation to Timothy , 2 Tim. 2.25 . where he aduiseth him , to instruct with meekenesse , those that oppose themselues , prouing if God at any time will giue them repentance , that they may know the truth . And it is said , Act. 5.31 . that God hath lift vp Iesus Christ with his right hand , to be a Prince and a Sauiour , to giue repentance to Israel , and forgiuenesse of sinnes . Q. Proue that God giueth faith ? A. It is expresly affirmed , Eph. 2.8 . For by grace are ye saued through faith , and that not of your selues , it is the gift of God. And Phil. 1.29 . For vnto you it is giuen for Christ , that not onely you should beleeue in him , but also suffer for his sake . Q. Proue that God worketh by the Word , as by an instrument . A. That the word of God is the outward meanes , which God doth vse as an organe or instrument , is manifest , Iam. 1.18 . Of his owne will begat he vs , with the word of truth , that wee should bee as the first fruits of his creatures . And 1 Pet. 1.23 . Being borne anew not of mortall seed , but of immortall by the word of God ; and verse 25. This is the word which is preached among you . Q. Proue that God worketh inwardly by his spirit . A. It is euident by these arguments . First , it was so prophecied and foretold , Ioel 2.28 . And it shall come to passe afterward , 1 that I will powre out my spirit vpon all fl●sh , and Zach. 12.10 . I will powre vpon the house of Dauid , and vpon the inhabitants of Ierusalem , the spirit of grace and of supplication , and they shall look vpon me whom they haue pierced . Q. What is the second argument to proue that God worketh inwardly by his spirit ? 2 A. Secondly , The prophesie was accomplished and effected accordingly , as the Apostle Peter noteth , Acts 2.16 . This , saith hee , is that which was spoken by the Prophet Ioel. And at his Sermon , Acts 10.44 . It is said , That while Peter yet spake these words , the holy Ghost fell on them all which heard the word . Q. What is the third argument to proue that God worketh inwardly by his spirit ? A. Thirdly , 3 it is euident that all spirituall gifts are wrought by the spirit , as it is in 1 Cor. 12.11 . All these , saith the Apostle , worketh that one and the selfe same spirit , diuiding to euery man seuerally as hee will. Insomuch as the outward meanes without this inward worke of Gods spirit is of no force . Whereupon it is that Paul saith , 1 Cor 3.6.7 . I haue planted , Apollo watered , but God gaue the increase . So then neither is he that planteth any thing , neither hee that watereth : but God that giueth the increase . Q. What is the fourth argument to proue that God worketh inwardly by his spirit ? 4 A. Fourthly , God acknowledgeth none for his , that haue not his spirit working in them . See 1 Cor. 3.16 . Know ye not that ye are the Temple of God , and that the spirit of God dwelleth in you . And Rom. 8.9 . If any man haue not the spirit of Christ , he is none of his . This is so euident a truth , that the Apostle doubteth not to affirme , that no man can so much as say that Iesus is the Lord , but by the holy Ghost . 1 Cor. 12.3 . Q Of the inseparable properties of faith . Q. Rehearse the letter Q ? A. QValities of faith inseparable vnto it , are these : to vnite vs to God in Christ : to assure vs of Gods loue in him : to purifie the heart : and to worke by loue . For vntill we beleeue , wee are without God , without Christ , and without hope : but when once wee beleeue , wee haue peace with God : and cannot but be fruitfull in all good workes . Q. Proue that it is the property of faith , to vnite vs to God in Christ ? A. This quality or property of faith , namely to vnite vs vnto God in Christ , 1 is expresly noted by the Apostle , Eph. 2.13 . But now in Christ Iesus , ye who sometimes were farre off , are made nigh by the bl●od of Christ. And verse 19. Now therefore ye are no more strangers , and forreiners , but fellow Citizens with the Saints , and of the houshold of God. Q. Proue that it is the quality of faith to assure vs of Gods loue in Christ ? 2 A. It is manifest in that it is said , Rom. 5.2 . That by Christ wee haue accesse by faith into the grace wherein wee stand , and reioyce in hope of the glory of God. And verse 5. Hope maketh not ashamed , because the loue of God is shed abroad in our hearts , by the holy Ghost which is giuen vnto vs. Therefore faith is thus described , Heb ▪ 11.1 . Faith is the substance , or ground , and assurance of things hoped for , and the euidence of things not seene . Q. Shew it yet more fully and plainely ? A. It may appeare more fully and euidently by that confident acclamation , and protestation of the Apos●le in the behalfe of euery Christian , Rom. 8.35 . Who shall separate vs from the loue of Christ ? and verse 38.39 . For I am perswaded , that neither death nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to com● , nor height , nor depth , nor any other creature , shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. Q. Proue that it is the property of faith to purifie the hart ? 3 A. The Apostle Peter , speaking of the calling of the Gentiles , saith , Act. 15.8.9 . That God which knoweth the hearts , beare them witnesse , giuing them the holy Ghost , euen as he did vnto vs. And put no difference betweene vs and them , purifying their hearts by faith , and 1 Tim. 1.5 . it is said , That the end of the commandement is charitie out of a pure heart , and of a good conscience , and of saith vnfained : where wee see that vniting vs to Christ , is the cause of the puritie of the heart . Q. Proue that it is the propertie of faith to work by loue ! A. It is obserued as a speciall propertie o● faith by the Apostle , 4 Gal. 5.6 . where hauing said , that we through the spirit , waite for the hope of righteous●esse , by faith ; h●e presently addeth these words , for , saith hee , In Iesus Christ , neither circumcision auaileth any thing , nor vncircumcision , but faith which worketh by loue , therein noting faith to be the proper efficient cause of loue , and loue to be the proper effect of faith . Q. Proue that till we beleeue , we are without God , without Christ , without hope ? A We may see the tru●h of this by the Apostles description of the state of the Ephesians before their cōuersion , Eph. 2.12 . At that time , saith he● ye were without Christ , being aliens from the Common-wealth of Israel , and strangers from the couenants of promise , hauing no hope , and without God in the world Q. Proue that when once we beleeue , we haue peace with God ? A. It is so written , Rom. 5.1 . that being iustified by faith , wee haue peace with God , through our Lord Iesus Christ , and chap. 8.1 . There is therefore now no condemnation to them which are in Christ Iesus , who walke not after the flesh , but after the spirit . Q. Proue that once beleeuing , wee cannot but be fruitfull in all good workes . A. That when once we beleeue , wee cannot but be fruitfull , our Sauiour himselfe teacheth by the similitude of the Vine , whereunto he doth resemble himselfe , and the beleeuers , that are in him by faith , to the branches , Ioh. 15.5 . I am the Vine , ye are the branches . He that abideth in me , and I in him , the same ●ringeth forth 〈…〉 without me yee 〈…〉 thing , Apo‑ 〈…〉 2.14 . That Christ 〈…〉 se for vs , that hee 〈…〉 from all ini 〈…〉 rifie vnto himselfe 〈…〉 ople , zealous of 〈…〉 . R Of the meanes of encreasing faith and all other graces . Q. Rehearse the Letter R. A. REmember that saith , and so all other graces are increased and confirmed by the hearing of the word of God preached , as also by reading , meditation , conference , practise , prayer , and Sacraments . For as God requireth of euery Christian a daily increase of grace , so he hath appointed these meanes to that end . Q ▪ Proue in generall , that saith and all other graces are increased and confirmed by these meanes ? A. So much may be gathered in generall by the words of the E●angelist , Act. 2.41.42 . where speaking of those that were conuerted to the faith , he saith , Then they that gladly receiued his word , were baptized , and they continued in the Apostles doctrine , and fellowship , and breaking of bread and prayers ; noting thereby how being conuerted , they did continue , and were increased and confirmed in the state of grace by those meanes . Q. More particularly proue that Preaching is a meanes to increase and confirme grace ? A. It is manifest , in that the Apostle Peter speaking of the word preached , saith , 1 Pet. 2.2 . As new borne babes desire the sincere milke of the word of GOD , that yee may grow thereby ; and Act. 14 . 21.2● . it is said , that Paul and Barnabas returned , &c. confirming the Disciples hearts , and exhorting them to continue in the faith , and 1 Cor. 14.3 . Hee that prophecieth ( that is , preacheth and expoundeth the word ) speaketh vnto me● , ●o edification , and exhortation , and comfort . Q. Proue that reading is a meanes to increase and confirme faith , and all other graces ? A. Therefore it is , 2 that in 1 Tim. 4.13 . Paul exhorteth Timothie to giue attendance to reading , as well as to exhortation and to doctrine , and 2 Tim. 3.15 . commendeth him , that hee had knowne the holy Scriptures of a childe , which are able to make him wise vnto saluation , and Rom. 15.4 . he saith , that whatsoeuer things were written aforetime , were written for our learning , that we through patience and comfort of the Scriptures might haue hope . Q. Proue that meditation is a meanes to increase and confirme in vs the sauing graces of God. 3 A. It is euident in the example of Dauid , Psal. 119.97 . O how loue I thy law ! It is my meditation all the day . And to shew what increase and confirmation of heauenly grace he receiued by this his religious exercise of meditation ; he addeth immediately , verse 98. That it made him wiser then his enemies , verse 99. That hee had more vnderstanding then all his teachers , And verse 100. That hee did vnderstand more then the ancients . Q. Proue that conference is a meanes to increase and confirme grace ? 4 A. Thus the godly , meeting together , strengthened one another , Mal. 3.16 . where it is said , that , Then they that feared the Lord , spake often one to another , and the Lord harkened and heard it , and a Book of remembrance was written before him , for them that feared the Lord , and that thought vpon his Name . To this end are those frequent exhortations in Scripture , as in 1 Thes. 5.11 . Comfort your selues together , and edifie one another , euen as also you doe . And Heb. 3.13 . Exhort one another daily , while it is called To day , lest any of you be hardened through the deceitfulnesse of sinne . Q. Proue that practise is a meanes to increase and confirme grace ? A. Therefore it is that Dauid saith , 5 Psal. 119.100 . I vnderstand more then the ancients , because I kept thy precepts : hereupon our Sauiour affirmeth , Ioh. 7.17 . That if any man will doe his will , hee shall know of the doctrine , whether it be of God or no. Now we know , that to be able to discerne of doctrine , is a note of great increase and strength of grace . Nay our Sauiour placeth the happinesse of knowledge in practise ; see Ioh. 13.17 . If ye know these things , happy are ye if ye doe them . Q. Proue that praier is a meanes to increase faith and all other graces ? 6 A. Prayer is the Conduit pipe to conuey Gods graces vnto us , therefore Luk. 17.5 . The Apostles said vnto the Lord , Increase our faith ; and Dauid prayeth , Psal. 119.18 . Open thou mine eyes , that I may behold wondrous things out of thy law . And Paul , Col. 1.9 . Ceased not to pray to God for them , that they might be fulfilled with the knowledge of his will , in all wisedome and spirituall vnderstanding , and increasing in the knowledge of God , strengthened with all might , &c. Q. Proue that the Sacr●ment are meanes to increase and confirme grace ? A. It is manifest in that they are called signes to signifie , 7 and seales to confirme : as circumcision is called , Rom. 4.11 . the signe of circumcision , and the seale of the righteousnesse of faith . And 1 Pet. 3.21 . Baptisme is called the figure that now saueth vs , because it signifieth , and sealeth or confirmeth our saluation by Christ. Q. Proue that God require●h of euery Christian a daily encrease of grace ? A. It is written , 2 Pet. 3.18 . Grow in grace , and in the knowledge of our Lord and Sauiour Iesus Christ. And Heb. 5.12 . They are reproued , that when as concerning the time , they ought to be teachers , yet they had neede againe to bee taught the first principles of the word of God. And Chap. 6.1 . they are exhorted to goe on vnto perfection . Q. Proue that God hath appointed these meanes to that end : and first the preaching of the word ? A. It is euident that the ministery of the word was therefore ordained , Ephes. 4.12 . For the perfecting of the Saints , for the worke of the ministery , for the edifying of the body of Christ : Till wee all come into the vnity of the faith , and of the knowledge of the Sonne of God , vnto a perfect man , vnto the measure of the age of the fulnesse of Christ : That wee henceforth , bee no more children , wauering and carried about with euery wind of doctrine , by the sleight of men , and cunning craftinesse , whereby they lie in wait to deceiue : But following the truth in loue , in all things grow vp into him , which is the head , euen Christ. Q. Proue that God hath appointed reading to that end : and first publique reading ? A. God so commanded , 2 Deut. 31 11. 1 When all Isra●l come to appeare before the Lord thy God , in the place which hee shall choose , thou shalt read this Law before all Israel , in their hearing . And verse 12. Gather the people together , men , women , and children , and the stranger that is within thy gates , that they may heare , and that they may learne , and feare the Lord your God , and obserue to doe all the words of this Law. Q. Proue that God appointed reading priuately in the family ? A. It is written , 2 Deut. 6.6.7 . These words which I command thee this day , shall bee in thine heart , and thou shalt rehearse them continually vnto thy children , and shalt talke of them , when thou tarriest in thy house , and as thou walkest by the way , and when thou liest downe , and when thou risest vp . Q. Proue that God appointed reading solitarily , euery one by himselfe , first in the old Testament ? 3 A. It is manifest , Deut. 17.19 . in that euen the King himselfe is commanded to read in the Law of God all the dayes of his life , 1 that hee may learne to feare the Lord his God , and to keepe all the words of this Law. And to Ioshuah , the like charge is giuen , Iosh. 1.8 . This booke of the Law shall not depart out of thy mouth , but thou shalt meditate therein day & night , that thou mayst obserue to do according to all that is written therein : for then thou shalt make thy way prosperous , and then thou shalt haue good successe . Q. Proue that God appointed reading solitarily euery one by himselfe , in the new Testament ? A. It is the expresse c●mmandement of Christ , 2 Iohn 5.39 . Se●rch the Scriptures , for in them yee thinke to haue eternall life , and they are they which testifie of me ▪ And Col. 3.16 . Let the word of God dwell in you richly , in all wisdome , teaching and admonishing one another , &c. And Acts 17.11 . The Bereans are commended , in that they receiued the word with all readinesse of minde , and searched the Scriptures daily , whether those things were so . And of the booke of the Reuelation , which is the hardest to be vnderstood of all the rest , it is said , Reu. 1.3 . Blessed is hee that readeth , and they that heare the words of this prophesie , and keepe those things which are written therein . Q. Proue that God appointed meditation to that end ? A. It is euident in that charge 3 before mentioned , which the Lord gaue vnto Ioshuah , namely , that hee should meditate in the booke of the Law day and night , Ios. 1.8 . And it is prop●u●ded , as the way to happinesse , Psal. 1. Blessed is the man that hath not walked in the counsell of the vngodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornefull , but his delight is in the Law of the Lord , and in his law doth hee meditate day and night . Q. Proue that conference was appointed to that end ? 4 A. Therefore it is , that they are commanded , Deut 6.7 . To talke of the word of God , in the house , in the way , lying down , and rising vp ; and therefore the Apostle hauing said , Heb. 10.23 . Let vs keepe the profession of our hope without wauering , addeth immediately the meanes appointed of God to that end , verse 24.25 . And let vs consider one another ▪ to prouoke vnto loue , and to good works , not forsaking the assembling of our selues together , as the manner of some is , but exhorting one another . Q. Proue that practise is appointed to that end ? A. Therefore our Sauiour requireth the condition of practise , 5 of euery man that will be able to iudge of truth and error , and to withstand seducers , see Ioh. 7.17 . and the Apostle directeth , Heb. 5.14 . that through long custome ( which standeth in experience and practise ) men haue their wits exercised , to discerne both good and ●uill , and the Lord himselfe saith , Psal. 50.23 . To him that ordereth hi● conuersation aright , will I shew the saluation of God. Q. Proue that God appointed prayer to that end ? A. It is included in the generall 6 promise , Math. 7.7 . Aske , and it shall be giuen you , and verse 8 , for whosoeuer asketh , receiueth . Againe , ●ro . 2.3 4.5 . If thou criest after knowledge , and liftest vp thy voyce for vnderstanding : Then shalt thou vnderstand the feare of the Lord , and finde the knowledge of God. Q. Proue that God appointed Sacraments to that end ? 7 A. That Sacraments were ordained for our confirmation , see Gen ▪ 17.10 . concerning circumcision , which is therefore called the Couenant , because it did signe , seale and confirme the couenant , as the Apostle noteth , Rom. 4.11 . The like is said of the Passeouer , Exod. 13.9 . So vnto vs Christians . Baptisme was to that end ord●ined , Math. 28.19 . and the Lords Supper , Luk 22.19 . S Of Sacraments in generall . Q. Rehearse the Letter S ? A. SAcraments are outward visible signes of the couenant and promise of God in Christ , ordained by Christ himselfe ; to signifie , and to seale or confirme , and ( as instruments or meanes ) to conuay sauing grace to euery true beleeuer , and to bee as badges or tokens of our Christian profession . And they are in number onely two , namely , Baptisme and the Lords Supper . For such helpes our weake faith doth require : and these only hath Christ ordained , and no more : being answerable to the two Sacraments vnder the Law , that is , Circumcision and the Passouer : and are alone in that kinde sufficient both for the beginning and continuing of sauing grace . Q. Proue that Sacraments are signes of the couenant ? A. That Sacraments are signes of the couenant & promise of God , is manifest in Circumcision , which is called the Couenant , because it was the signe of the couenant ; conferre Gen. 17.10 . with verse 11. This is my couenant , which ye shall keepe betweene mee and you , and thy seede after thee . Againe , see Act. 2.38 . where the Apostle Peter exhorting them to be baptized in the Name of Iesus Christ , alledgeth this reason , for , saith he , the promise is made to you and to your children , &c. Thereby intimating , that to whomsoeuer the couenant doth belong , to them belongeth the signe and seale of the couenant , which is baptisme . Q. Proue that the Sacraments are ordained by Christ ? A. The Lord God is the sole and onely author of all Sacraments ▪ for as it is only in his power , to make the couenant , and to conferre grace : so he only hath authority to ordaine and appoint the signes and seales of the couenan● of grace . Thus did hee both enter the couenant with Abraham and his seed for euer , Gen. 17.7 . and also appoint the signe of Circumcision , verse 10.11 . The like hee did concerning the Passeouer . Exod. 12. and 13. In the same manner , our Sauiour Christ being eternall God with his Father , did institute Baptisme , Matth. 28 19. Goe teach all nations , baptizing them , &c. And the Lords Supper , Luk. 22.19 . Doe this in remembrance of mee . Whereupon Saint Paul saith , 1 Cor. 11.23 . I haue receiued of the Lord , that which I also haue deliuered vnto you . Q. To what end or vse were the Sacraments ordained ? A. The end or vse of Sacraments is diuers : First , Sacraments are ordained to signifie , shew and represent vnto vs the grace offered in the couenant , 1 In which respect they are called signes , because they are as it were tokens and resemblances of Gods grace and fauour towards vs. So circumcision is called the signe of circumcision , Ro. 4.11 . & the signe of the couenant , Gen. 17.11 . Baptisme is said to be the figure , that now saueth vs. Againe of the celebration of the Passeouer , the Lord saith , Exod. 12.14 . This day shall bee to you a remembrance . And of the Lords Supper , Christ saith , Doe this in remembrance , Luk. 22.19 . And the Apostle 1 Cor. 11.26 . Yee shew the Lords death till hee come . Q. What is the second end or vse of Sacrame●ts ? A. Secondly , 2 Sacraments are appointed of God to seale or confirme the in●a●●ible certainty of his couenant of grace in Christ made with his Church , that thereby the faythfull may more firmely belieue , and rest vpon it by faith : as ciuill contracts are ratified , and made authenticke by their seales annexed . Therefore it is , that the signe of circumcision is by the Ap●stle , Rom. 4.11 . c●ll●d , The seale of the righteousnesse of faith . Q. What is the third end or vse of Sacraments ? A. Thirdly , 3 Sacraments are ordained to bee as instruments or meanes to conuay grace to euery true beleeuer , which is euident for Baptisme , in that Christ is said , Eph. 5.26 . to sanctifie and cleanse his Church , with the washing of water , by the word . And Tit. 3.5 . God is said to saue vs by the washing of regeneration , and renewing of the holy Ghost And for the Lords Supper , see 1 Cor. 10.16 . where the Apostle calleth the cup of blessing , the communion of the blood of Christ , and the bread , the communion of the body of Christ , because in the right vse of these outward elements , the faith full doe communicate with Christ himselfe , and all his benefits . Q. Proue that grace is conuayed , not to all receiuers , but onely to euery true beleeuer ? A. That grace is not conuayed to euery one that is partaker of the outward elements , but only to the faithfull , is manifest in that our Sauiour Christ , Mark. 16.16 . doth not say simply , Hee that is baptized , but Hee that beleeueth and is baptized , shall bee saued . And Saint Peter , Acts 8.21.23 . said of Simon Magus ( notwithstanding that he was baptized ) That his heart was not right in the sight of God , but that he was in the gall of bitternesse , and in the bond of iniquity . And the Apostle saith , 1 Cor. 11.29 . That the vnworthy receiuer , eateth and drinketh his owne damnation . Q. What is the fourth end or vse of Sacraments ? A. Fourthly , 4 Sacraments are appointed to be as badges or tokens of our profession , that thereby the true worshippers of God , and their religion , might be discerned from the false and counterfeit . Thus Circumcision and the Passeouer did distinguish the Iewes from all other nations . Hereupon it is , that those that were not of the Iewes religion , who were then the only true Church and people of God , were termed in disgrace , the vncircumcised , see 1 Sam. 17.26.36 . This vncircumcised Philistine . And Isa. 52.1 . The vncircumcised and vncleane . And of the Passeouer it is said , Exod. 12.48 . No vncircumcised person shall ●at thereof . As being also peculiar to the Church . Q. Proue that our Sacraments are badg●s to vs Christians . A. It is manifest , in that whosoeuer will become a Christian , is exhorted , Acts 2.38 . to be baptiz●d in the name of Iesus Christ : as the ●●dge and token of his entrance ●o his Christian profession . And therefore the Eurac● becoming a Christian , and knowing the Sacrament of baptisme to be the badge of Christian religion , desired to be partaker of it . Acts 8.36 . See , here is water , saith he , what doth let mee to be baptized ? And as baptisme is the badge of our entrance , so is the Lords Supper of our continuance . Therefore both together are made effectuall signes of our coniunction with Christ in one body , 1 Cor. 12.13 . and 10.17 . Hereupon the Sacraments in their right vse , doe not only distinguish Christians from Heathen , but also the true Christian from the counterfeit . Q. Proue that there are only two Sacraments ? A. That the Sacraments of the new Testament are only two , properly so called , that is to say , Baptisme , and the Lords Supper , may plainely appeare , 1 not only by the institution , there being no mention made of any more but these two , Matth. 28.19 . and Luk. 22.19 . but also in that our Sauiour Christ , whom it behooued to fulfill all righteousnesse in performing euery good duty , both legall and Euangelicall , did only communicate in these two , as Sacraments of the couenant of grace , see Mat. 3.13.14.15 . and 26.26 . Q. How else may it appeare that there are only two ? 2 A. It is mystically shewed by the water and blood which issued out of the side of Christ at his death , Ioh. 19.34 . Whereunto Saint Iohn alluding , saith , 1 Io. 5.6 . This is that Iesus Christ that came by water and blood , not by water only , but by water and blood . 3 Againe , the Apostle noting how the Fathers before the comming of Christ were vnited vnto him , as well as wee Christians since his comming , alludeth to these two Sacraments , as the only symboles or signes of that vnion . 1 Cor. 10.2.3.4 . They were all , saith he , baptized vnto Moses in the cloud and in the sea , and did all eat the same spirituall meat , and did all drinke the same spirituall drinke . Q. Proue that our weake faith doth require such helps ? A. If we were altogether spirituall , and in a state of perfection , we should need no such helpes , as these outward elements : but the soule being compassed about with this flesh of ours and seeing nothing , but as it were out of a prison , in an obscure manner ; wee are constrained to vse these supports of our weakenesse , as old and weake sights vse spectacles . Thus much the Apostle intimateth , 1 Cor. 13.9.12 . That because we doe but know in part , wee now see therefore through a glasse darkely . Q. Is not the word of God sufficient without these outward signes ? A. We reade , Heb. 6.17 . That God , willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell , bound himselfe by an oath , that by two immutable things , wherein it is impossible that God should lie , wee might haue strong consolation . In which wo●ds we may plainely see , that the word and promise of God , ( specially being confirmed by oath ) is in it selfe most sufficient ; yet seeing it hath pleased God , to adde the Sacraments to the word , it is an euident argument , that our infirmitie doth stand in need of such helpes , beside the word . Q. Proue that Christ hath ordained th●se two Sacraments onely , and no more . A. That Christ neuer ordained any more Sacraments , as signes and seales of the couenant of grace , but onely Baptisme , and the Lords Supper , is most euident , in that concerning these outward elements of water , bread and wine onely , and ●one other , hee solemnly pro●●●●ted these words of institution , M●th . 28 . 1● . Goe , t●ach all Na●ions , baptizing them in the Name of the Father , and of the Sonne , and of the holy Ghost ; And the like of the Lords Supper , Math. 26.26.27 . &c. Againe , concerning the administration of these onely , did our Sauiour Christ giue order to the Apostles , and in them to all the Ministers of the Gospell , to the end of the world : whereupon the Apostolike and primitiue Church obserued onely these two Sacraments , Act. 2.38.42 . Q. What then are wee to thinke of those other fiue Sacraments , vsed in the Romish Church ? A. Those fiue , commonly called Sacraments , that is to say , Confirmation , Penance , Orders , Matrimony , and Extreme Vnction , are not to be accounted for Sacraments of the Gospell in asmuch as they want those things that should giue them the true nature , life , and being of Sacraments , that is , the institution of Christ ; the outward and visible signes , that all Sacraments haue , and the end and vse of Sacraments ; namely , to signifie , seale , and confirme the couenant of grace , to all the faithfull , vnto the comming of Christ. Q. Shew particularly why they are no Sacraments ? A. Confirmation is no Sacrament , because it hath no outward visible signe ordained by Christ to any such end , 1 as Sacraments are appointed vnto ; onely thus it came in vse among Christians , immediately after the time of the Apostles . The extraordinary gifts of the Holy Ghost , conferred by the laying on of the hands of the Apostles being ceased : there was in imitation thereof , a custome tak●n vp in the Christian Churches ▪ that they that had beene baptized , and had learned the Catechisme , were by the laying on of hands and prayers of the Bishops , commended vnto God for the confirmation and increase of the ordinary gifts of the Holy Ghost in them . Q. Why is Penance no Sacrament ? 2 A. Penance is no Sacrament , not only because it hath no visible signe , nor institution of Christ to be such : but for that it is onely a religious exercise of another kinde , as prayer , meditation , examination of the conscience , and the like are : all which , as well as penance or penitence are to be renewed euery day , and may be , without any presence or ministeriall assistance of a Priest , or Minister : though it be good sometimes to vse the helpe , counsell and ministeriall power of such . Q. Why is Order no Sacrament ? A. Order is no Sacrament , 3 not onely because it hath nothing in it , to giue it the nature of a Sacrament : but for this speciall reason , because it doth onely concerne the orders , degrees , and offices Ecclesiasticall ; and so is peculiar onely to the Ministerie : whereas Sacraments are common to the whole Church and people of God. Q. Proue that Matrimony is no Sacrament ? 4 A. Matrimony is no Sacrament , because all Christian Sacraments are peculiar onely to the Christian Church , as badges and tokens of it , to distinguish it from all other societies . But Matrimony was instituted of God in Paradise , before the f●ll of man ; and that not as a Sacramentall signe , but to serue for the honest and lawfull propagation of mankinde . And was , is , and euer shall be common , both to Iewes and Gentiles , Christians and Heathen of all Nations . Q. Proue that Extreme Vnction is no Sacraments ? 5 A. Extreme Vnction , whi●h is the annoynting of the sicke with oyle , is also no Sacrament , because the places of Scripture alledged for this purpose , doe warrant no such thing : for the annointing spoken of there , is meerely miraculous , and was onely for that time , when miracles were wrought for the confirming of the doctrine of the Gospell , at the first planting of it . And the ●nd or vse of that annointing was farre different from this in the Romish Church ; for that was for the recouerie of the sicke , this is onely vsed , when they are thought to be past recouerie , see Mark. 6.13 . I●m . 5.14 . Q. Shew that our two Saments are answerable to the two Sacraments vnder the Law ? A. It is apparant by this , in that as circumcision was the Sacrament of their entrance into couenant with God : so Baptisme is to vs. And as the Passeouer was the Sacrament of their preseruation : so the Lords Supper is the Sacrament of our confirmation and continuance in the state of grace and saluation . Q. Proue that these two Sacraments are alone sufficient ? A. That they are alone sufficient for the beginning and continuing of sauing grace , it is manifest , in that there being no other grace but beginning and continuing grace : and Baptisme seruing for the one , and the Lords Supper for the other , that there need no more Sacraments but these . T Of the Sacrament of Baptisme . Q. Rehearse the letter T ? A. THe Sacrament of Baptisme is , when the persons baptized , professing repentance , and faith in Iesus Christ , and the children of such are by the Minister of the word washed with water , in the name of the Father , the Sonne , and the holy Ghost : being thereby admitted into the communion of the body of Christ , which is the Church : assured of the remission of their sinnes : doe vow and promise , and are by Baptisme confirmed in grace , to beleeue in Iesus Christ , and to liue no more in sinne , but in newnesse of life . For Baptisme is the signe of our regeneration , or new birth : and therefore is once onely to bee receiued , as it is sufficient to be once borne , and yet the virtue of Baptisme is perpetuall . Q. Proue that the persons baptized must professe their repentance . A. Those that are of yeeres of discretion ought to professe their repentance , 1 before they bee admitted into the Church by Baptism● . Therefore Iohn Baptist is said Mark. 1 45. to preach the Baptisme of repentance . And it i● added further , that they were all baptized of him , confessing their sinne ▪ So the Apostle Peter dire●ted those that were to become Christians , Act. 2.38 . Repent , saith he , and bee baptiz●d euery one of you , in the name of Iesus Christ. Q. Proue that the baptized must professe faith in Christ ? 2 A. This the profession of faith in Christ is also required of such , may appeare by the answere of Philip to the Eunuch , desiring to be baptized , Act. 8.37 . If , saith he , thou beleeued with all thy heart , thou mayest . And in the example of the ●alour , Act 16.31.33.34 . who was by Paul and Silas directed to beleeue , and beleeuing was baptized with all his house . And it is said , Act. 8.12 . That when they beleeued , they were baptized both men and women . Q Proue that the children of such are to be baptized ? A. The parents , or at least one of them , beleeuing and being baptiz●d , their children are al●o to be baptized . Therefore the Apostle saith , 1 Cor 7.14 . that such children are holy . The reason is , because 1. they are within the couen●nt . see Gen. 17.7 . God is the God of Ab●aham and h●s ●●●d . And it is ●aid , Acts 2.39 . The prom●se is made to you and to your ch●ldren . 2. Baptisme is to vs Christians , as circumcision was to the Iewes : and therefore as their children were circumcised , so ours are to be baptized . For otherwise Christian children were in worse condition then the children of the Iewes . Q. What is the outward element in Baptisme ? A. The outward element or signe in Baptisme is , and ought to be water , and only water ; and that naturall , common , pure and cleane water . Therefore we read , Matth. 3.6 that Iohn baptized in the riuer Iordan . And Ioh. 3.23 . that he was baptizing in Enon , neere to Salim , because there was much wa●er there , And speaking of his Baptisme , Matth. 3.11 . he saith , I baptise you with water . And Acts 8.36 . The Eunuch trauelling vpon the way , said to Philip , See here is water , what doth let me to bee baptized ? Q. What is the action or ceremony vsed about water ? A. The action is washing , which is done either by dipping the parties baptized into the water , or by sprinkling the water vpon them . So the Apostle alluding to Baptisme , saith , Heb. 10.23 . Hauing our hearts sprinkled from an euill conscience , and our bodies washed with pure water . And● . Cor. 6.11 . but ye are washed , but ye are sanctified . The same allusion is in 1 Pet. 1.2 . where it is said , that they were elect through sanctification of the spirit vnto obedience , and sprinkling of the blood of Christ. Q. What is the inward grace signified by the washing with water ? A. The inward grace represented vnto vs by the washing with water in Baptisme , is the spirituall washing away of our sinnes by the blood of Christ through faith . Therefore it is said , 1 Io. 17. The blood of Iesus Christ cleanseth vs from all sinne . Q. What is the forme of words to be vsed in Baptisme ? A. The forme of words ought to be according to the institution of Christ , as it is in Matth. 28.19 . Baptizing them in the name of the Father , and of the Son , and of the holy Ghost . Which words doe intimate thus much , namely , that the party baptized is receiued into the fauour of God : and into the seruice and worship of this only true God : who is one in essence , and three in person , the Trinity in vnity , and vnity in Trinity . Q. Who are to administer the Sacrament of Baptisme ? A. They only are to administer Baptisme , to whom the commission is granted , that is , the Apostles and their successors , the Pastors and Ministers of the Church is the end of the world . See the commission , Matth. 28.19.20 . where our Saui●ur Christ hauing said , All power is giuen vnto mee in heauen and in earth , doth vpon the ground of that authority , presently adde these words , containing the tenour of the commission . Goe ye therefore and teach all nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost . Teaching them to obserue all things , whatsoeuer I haue commanded you . And ●●e , I am with you alway , euen vnto the end of the world . Q. What is the end or vse of Baptisme ? A. The maine end and vse of Baptisme may be reduced to these few h●ads . First , by Baptisme we are admitted into the communion of the body of Christ , 1 which is the Church , or congregation and company of Gods faithfull people ; and thereby become partakers of Christ and all his benefits to our eternall saluation . Therefore the Apostle saith , Gal. 3.27 . As many of you ●s haue beene baptiz●d into Christ , haue put on Christ. And 1 Cor. 12.12.13 . As the body is one , and hath many members , and all the members of the body , whi●h is one , though they be many , yet are but one body euen so is Christ. For by o●e spirit are wee all baptized into one body , whether we be Iewes or Grecians , whether we be bond or free . Q. What is the second end or vse of Baptisme ? 2 A. Secondly , by Baptisme wee are assured of the pardon of our sinnes . Whereupon it is that Peter said vnto them , Acts 2.38 . Amend your liues and bee baptized euery one of you in the name of Iesus Christ , for the remission of sinnes . And therefore Ananias said vnto Saul , Act. 22.16 . Arise and bee baptized , and wash away thy sinnes , in calling on the name of the Lord. Q. What is the third end or vse of Baptisme ? 3 A. Thirdly , in Baptisme wee vow , couenant , and promise our saith and obedience to God. So the Lord said of circumcision , Gen. 17.10 . This is my couenant , which ye shall keepe betweene me and you . And of Baptisme it is said , 1 Pet. 3.21 . that it is not the putting away of the filth of the flesh , but the answere of a good conscience toward God. Therefore as was shewed before , when any were to bee baptized they professed their faith and repentance , and tooke the Sacrament vpon it , as thereby vowing , and couenanting so much with God. Q. What is the fourth end of Baptisme ? A. Fourthly wee are by Baptisme confirmed in grace , 4 both to beleeue in Iesus Christ , as also to liue no more in sinne , but in newnesse of life for that which is said of circumcision Rom. 4 11. that it was the scale of the righteousnesse of faith , is true also of Baptisme tovs Christians : it being to vs as circūcision was to the Iewes . And for regeneration , see Rom , 6.3.4 . Know ye not , saith Paul , that all we which haue beene baptized into Iesus Christ , haue beene baptized into his death , we are buried then with him , by Baptisme into his death that like as Christ was raised vp from the dead , by the glory of the Father , so we also should walke in newnesse of life . Q. Proue that Baptisme is the signe of our new birth ? A. That Baptisme is the signe of our regeneration or new birth : and therefore is but once to be receiued ▪ as it is sufficient to be once borne , is euident in that our Sauiour alluding vnto Baptisme , Ioh. 3.3.5 . saith , Except a man be borne againe of water and if the spirit , he cannot enter into the kingdome of God : where we see , that Christians in their Baptisme are resembled to children new borne , and therefore are fuly called , 1 Pet. 2.2 . new borne babes . Q. Proue that the vertue of Baptisme is perpetuall ? A. The Apostle intimateth so much , Eph. 5.26.27 . where hee saith . That Christ gaue himselfe but his Church , that hee might sa●ctifi●●● , and clea●se i● by the washing of water through the word ▪ that hee might make it vnto ▪ himselfe a glorious Church , not hauing spot or wrinckle , or any such thing ▪ but that it should be holy ▪ and without blame : now wee know , that this perfection is not attained in the very act of Baptisme , but is then onely begun , and after daily increased to the end of our life . And the Apostle referreth our death of sinne , and n●wnesse of life , which is daily to be exercised of vs , vnto the vertue of Baptisme . V Of the Sacrament of the Lords Supper . Q. Rehearse the letter V ? A. VNderstand that the Sacrament of the Lords Supper , is when bread and wine representing the body and blood of Christ , broken and shed for vs , being by the Minister taken and blessed , is broken and poured forth , and so deliuered to all the faithfull present : and of them receiued , by eating the bread and drinking the wine , in remembrance of Christs death , as also to communicate vnto vs the very body and blood of Christ spiritually by faith : and so to confirme our faith in Christ and loue one to another . For this Sacrament is the signe of our new life , as Baptisme is of our new birth . And therefore as we haue neede of often nourishment , so wee ought to receiue often , and that with due preparation . Q. Why is this Sacrament called the Lords Supper ? A. This Sacrament is called the Lords Supper for these reasons : First a Supper , partly in regard of the time when it was instituted and celebrated : which was in the euening , before the day wherein Christ was crucified : partly in respect of the thing it selfe , because it is a Sacred Feast or Banquet , appointed of God , not for the body , but for the soule . And it is called The Lords Supper , both in regard of the Author , who is the Lord Iesus himselfe : as also in respect of the end , which was in remembrance of him . Q. What is the outward signe in the Lords Supper ? A. The outward signe in the Sacrament of the Lords Supper , doth consist of two elements , that is , Bread and Wine ; for so our Sauiour did institute , not one onely , but both : to shew , that in him wee haue perfect nourishment vnto eternall life : and the better to expresse the giuing vp of his Body , and the shedding of his Bloud for vs , which either the Bread alone , or the Wine alone , could not present vnto vs in so liuely manner . Againe , it is answerable to the type , Gen. 14.18 . that as Melchisedech , so Christ should nourish and refresh his Church with Bread and Wine . Q. What is the thing siguified by the Bread and Wine ? A. The thing signified is the Body and Bloud of Christ broken and shed for vs : this we may see by the first institution , Luk. 22.19.20 . This is my Body , which is giuen for you . This cup is the New Testament in my bloud , which is shed for you ; againe , 1 Cor. 11.24 . This is my Body which is broken for you , &c. and verse 26. As often as ye eate this Bread , and drinke this Cup , yee doe shew the Lords death till he come . So the Sacrament is not simply the representation of Christs Body and Bloud contained in it , but of his dead and crucified body , and of his blend out of the body , shed vpon the Crosse. Q. Who is to administer this Sacrament ? A. This Sacrament as well as Baptisme , is to bee administred onely by the Ministers of Christ , who are therefore called , 1 Cor. 4.1 . the Stewards or disposers of the mysteries of God ; as wee may see by the institution of Christ himselfe , Math. 26.26.27 . and the repetition of it by the Apostle , 1 Cor. 11.23 . where is shewed , what is to be done both by the Minister , and by the people . Q. What is to be done by the Minister ? A. The action o● the Minister is foure-fold : 1. To take the Bread and Wine into his hand , signifying how God did take and set apart his Sonne to be our Redeemer . 2. To consecrate or blesse them : noting how God did in the fulnesse of time , consecrate and send forth his Sonne , to worke our redemption . 3. To breake the Bread , and poure out the Wine , representing the breaking of the Body , and the shedding of the Bloud of Christ for vs. 4. To distribute the Bread and Wine , signifying how God doth offer his Sonne to all , and effectually giue him to the faithfull , to be their Sauiour . Q. What is to be done by the people ? A. There is a double action to be performed by the people , that doe communicate : the first is , to take the Bread and Wine into the hand , signifying , their apprehension or laying hold on Christ by faith . The second is , the eating of the Bread , and drinking of the Wine , representing their speciall application of Christ , and all his benefits , by faith for their spirituall nourishment vnto saluation . Q. What is the end or vse of this Sacrament ? A. The end or vse , for which this Sacrament of the Lords Supper was ordained , was first for the perpetuall retaining of the memory of Christs death . 1 So it is commanded , Luk. 22.19 . Doe this in remembrance of me , and 1 Cor. 11.26 . the Apostle saith , A● oft as you shall eate this Bread , and drinke this Cup , yee shew tho Lords death , till he come . Q. What is the second end or vse of this Sacrament ? 2 A. Secondly , it was appointed as an instrument or meanes to communicate vnto vs , the very body a●d bloud of Christ spiritually by faith ; therefore it is , that the Apostle saith , 1 Cor. 10.16 . The cup of blessing which we blesse , is it not the communion of the bloud of Christ ? the Bread which we breake , is it not the communion of the body of Christ ? And this is that feeding vpon Christ , that eating of his flesh , and drinking of his bloud , spoken of , Ioh. 6.29.35.47.51 . &c. namely , when by beleeuing , we are made partakers of him , which is done in this Sacrament , in a speciall manner . Q. What is the third end or vse of this Sacrament ? 3 A. Thirdly , the Lords Supper was ordained for the confirmation of our faith in Christ , and loue one to another . For when in the Sacrament , together with the word which wee heare , Iesus Christ is euidently set forth before our eyes , and as it w●re crucified among vs , and in our sight , as Paul speaketh , Gal. 3.1 . insomuch , that the Sacrament , which is called the visible word , doth seeme to speake vnto vs , as Christ did to Thomas , Ioh. 20.27 . Come see and feele my wounds , and be not faithlesse , but beleeuing : How can it but greatly nourish and strengthen our faith in the Lord Iesus , who hath thus suffered for vs. Q. How doth the Sacrament confirme our loue ? A. Againe , when in the Sacrament we consider , that there are many graines in one bread , and many grapes in one wine , representing vnto vs , as it is in 1 Cor. 10. 17. How we being many , are one bread and one body , for we are all partakers of that one bread . How is it possible , but that we should be thereby nourished and confirmed in the deerest loue and affection one Christian to another ? and out of that ground of loue , bee ready to doe all the good we can , as being members of the same body , whereof Christ is the head , 1 Cor. 12.12.13 . Q. How is the Lords Supper the Sacrament of our new life ? A. As Baptisme is the Sacrament of our new birth , because by it we are regenerate and borne againe , Ioh. 3.3 . So the Lords Supper is the Sacrament or signe of our new life , because by it our soules are continually nourished , in feeding vpon Christ by faith , as bodily foode doth nourish the body . Therefore it is , that our Sauiour saith , Ioh. 6.55 . My flesh is meat indeed , and my blood is drink indeed : that is , spirituall meat , and spirituall drinke , as it is , 1 Cor. 10.3.4 . Yea , such as doth nourish vnto eternall life , not as Manna , which was but bodily and mortall food , Ioh. 6.57.58 . Q. Proue that wee must receiue often ? A. The Sacrament of the Lords Supper , being to our soules , as bodily foode is to our bodies , reason it selfe doth teach , that it is to bee receiued often , as our bodies stand in need of often nourishment . Besides , our Sauiour Christ in the first institution of this Sacrament , did manifestly expresse his intention for the frequent vse of it , in that he did apoint it to bee done for the continuall remembrance of his death till his second comming . Whereupon Saint Paul , who deliuered nothing to the Church , but what hee receiued of the Lord , saith , As often as yee eate this bread , and drinke this cup , yee doe shew the Lords death till he come . 1 Cor. 11.26 . Q. Proue that it ought to be receiued with due preparation ? A. That we ought to receiue this Sacrament with due preparation , the Apostle teacheth , 1 Cor. 11.28 . Where he giueth this strait charge , and doth second it with diuers forcible reasons , Let a man examine himselfe , and so let him eate of that bread , and drinke of that cup. But if there were no such speciall charge , yet the serious consideration of so sacred a mystery , should stirre vp all men to a religious and reuerent estimation of it : specially recounting , with what sanctified preparation the Iewes did celebrate their Passeouer , which was to them as this is to vs : but yet farre inferiour both in excellency and vse , to our Sacrament . W Of the state of all men dying , in respect of the soule : and of the resurrection of the body . Q. Rehearse the letter W ? A. WE must know and beleeue , that all men dying the soules of the godly goe immediatly to heauenly ioy , the wicked to hell torments : and all of them shall at the last day rise againe in their owne bodyes , by the power of Christ , the godly to life eternall , the wicked to euerlasting damnation . For Christ came to destroy death for vs : and is himselfe risen from death , that wee might rise with him : and if there were no resurrection , the preaching of the word , and our faith should bee in vaine . Q. What shall become of all men , after they haue liued here in this world for a time ? A. All men , of what degree , state , and condition soeuer , yea , as well the godly as the wicked , must depart this life , by death , which is the separation of the soule from the body . For sinne hath brought this euill vpon all mankinde , as is shewed before out of Rom. 5.12 . Whereupon , in the iust iudgement of God , it is appointed vnto men that they shall once die , and after that commeth the iudgement , Heb. 9.27 . And thence is that challenge , Psal. 89.48 . What man liueth , and shall not see death ? shall hee deliuer his soule from the hand of the graue ? Q. How is it that the godly die , seeing death is a curse , and a punishment of sinne , which to them is pardoned ? A. Death is not to the godly a curse , but a blessing , it is not a punishment , but a benefit , and an aduantage through the death of Christ , by whom the sting of death is so taken away , that it cannot hurt them . Yet the godly must die , for diuers causes . 1 That there may bee an end of all their sorrowes , labours and miseries which they endure in this world : in which respect death is called a sleepe and rest . 2 That they may be freed from sinne , and so fitted for heauen : because flesh and blood corrupted , cannot inherit the kingdome of God. 3 That by death as by a gate , or way they may passe into life . As the corne that is sowne is not quickened except it die . Q. What shall become of the Soules of men when they die . A. When man , who is dust , shall returne to the earth as it was : Then , saith Solomon , Eccles. 12.7 . the spirit shall returne vnto God who gaue it . That is , to Gods disposing , either to ioy or torment . This our Sauiour teacheth , Ioh. 5 , 24. He that heareth my word , and beleeueth in him that sent me , hath euerlasting life , and shall not come into damnation , but hath passed from death vnto life . And as it is said before , Reu. 14.13 . They rest from their labours . Example hereof we may see in the death of the Richman and Lazarus , Luk. 16.22.23 . the one went immediately to heauenly ioy , the other to hall torments . Q. What shall become of the bodies of men when they die . A. The bodies of men when they are dead whether they lie in their graues , or be in the sea , or wheresoeuer , shall rise againe to life . So our Sauiour teacheth , Ioh. 5.29 . That all that are in the graues shall come soorth . And in the Reu. 20.12 . it is said , I saw the dead small and great stand before God. And verse 13● The sea gaue vp the dead which were in it , and death , and hell or graue deliuered vp the dead which were in them . It was Saint Pauls faith and assured hope , see Acts 24.15 . That the resurrection of the dead shall be both of iust and vniust . And he doth proue it at large in 1 Cor. So that hee cannot bee a good Christian that beleeueth not this article of the Christian faith . Q. When shall the dead rise againe ? A. The time when the dead shall rise againe , shall bee at the last day , that is , at the end of the world , when Christ shall come to iudgement . This Martha did acknowledge concerning her brother Lazarus , Ioh. 11.24 . I know that hee shall rise againe in the resurrection at the last day . With the comfort of that day Christ incourageth to doe good to the poore . Luk. 14.14 . And herewith the Apostle doth both comfort himselfe that had now almost runne his race , and finished his course , and incourage others to doe the like . Because there is laid vp a crowne of righteousnesse , which the Lord the righteous iudge shall giue at that day . 2 Tim. 4.8 . Q. With what bodies shall the dead rise ? A. All shall rise with their owne bodies , that as the Apostle speaketh , 2 Cor. 5.10 . Euery man may receiue the things which are done in his body , according to that he hath done , whether it bee good or euill . In this was Iob confident , and comforted himselfe with in his affliction , Iob 19.26.27 . Though after my skinne , wormes destroy this body , yet in my flesh shall I see God : Whom I shall see for my selfe , and mine eyes shall behold , and not another . Q. By what power shall the dead be raised ? A. The dead shall rise againe by the power of Christ , at the hearing of his voice , and sound of the last trumpet . See Ioh. 5.28 . The houre shall come , in the which all that are in the graues shall heare his voyce : and they shall come sorth &c. Againe , 1 Cor. 15.52 . In a moment , in the twinkling of an eye at the last trumpet : for the trumpet shall blow , and the dead shall be raised vp , &c. Q. To what end is the resurrection of the dead ? A. The end of the resurrection is that the whole man both soule and body may bee presented before the tribunall of Christ ; the godly to receiue the ioyfull sentence of life , as the reward of their piety : the wicked to heare the dolefull doome of death and condemnation , as the recompence of their sinne . So saith our Sauiour , Ioh. 5.29 . That they that haue done good shall rise vnto the resurrection of life , and they that haue done euill , vnto the resurrection of damnation . Q. Proue that Christ came to destroy death ? Q. That Christ came to destroy death without which victory there could be no resurrection , it was prophesied , Hos. 13.14 . I will redeeme them from the power of the graue , I will deliuer them from death . O death I will be thy death : O graue I will be thy destruction . And the Apostle alledging this prophesie , doth triumphantly praise God for it , 1 Cor. 15.54 . &c. Death is swallowed vp in victory , O death where is thy sting ? O graue where is thy victory ? &c. But thanks be to God , which hath giuen vs victory through our Lord Iesus Christ. Q. Proue that Christ is risen from death ? A. The Apostle doth inuincibly proue it by many arguments in 1 Cor. 15.13 ▪ 14. &c. concluding verse 20. in this manner , But now , saith hee , is Christ risen from the dead , and was made the first fruits of them that sleepe . For as hee reasoneth there , If there be no resurrection of the dead , then is Christ not risen . But seeing he is risen , and that for vs , it followeth nececessarily , that there must needs bee a resurrection . Q. Proue that Christ is risen that wee might rise with him ? A. It is said , 1 Thes. 4.14 . If we beleeue that Iesus is dead and ●is risen , euen so them which sleeepe in Iesus , will God bring with him , and 1 Cor. 15.21.22 . for since by man came death , by man came also the resurrection of the dead : for as in Adam all die , euen so in Christ shall all be made aliue ; therefore it is , that hee is called the first fruits of them that sleepe . Q. Proue that if there be no resurrection , then the preaching of the Word , and our faith is in vaine ? A. It is the Apostles argument , to proue the resurrection , 1 Cor. 15.14 . that if there be no resurrection , and so consequently Christ is not risen , then saith hee , our preaching is vaine , & your faith is also vaine , and wee are found also false witnesses of God ; and verse 19. If in this life onely we haue hope in Christ , we are of all men the most miserable . X Of the day of Iudgement . Q. Rehearse the Letter X. A. EXCeeding glorious in itselfe , ioyous to the godly , and fearfull to the wicked , shall be the day of iudgment : wherein Iesus Christ shall cal to account , and iudge all men , for all things done in this life , according to their works . For he shall come with glory in the clouds , accompanied with innumerable Angels : and fitting vpon his throne of Maiestie , shall vpon due triall of euery mans workes ( the bookes being opened ) pronounce the sentence of saluation to the Godly , and of damnation to the wicked . Q. Proue that there shall be a day of iudgement ? A. It is written , Act. 17.31 : That God hath appointed a day , in the which he will iudge the world in righteousnesse ; and Salomon telleth vaine young men , Eccles. 11.9 . that they must know , that for all these things God will bring them to iudgement ; , yea , it is a mayne Article of our Creed , & reason doth teach , that seeing the godly liue here in much affliction , the wicked in great pleasure , there must needs be a day of iudgement , to right all . Q. When shall that day of iudgement be ? A. The day of iudgement is not knowne to any creature in heauen or earth , but to God onely ; see Math. 24.36 . But of that day and houre knoweth no man , no nor the Angels of heauen , but my Father onely ; and Mark ▪ 13.32 . is added , neither the Son himselfe , that is , in respect of his humane nature , or as he is here in this world in the state of humiliation ; or to reueale it to vs , whom it doth not concerne to know it ; as is said , Act. 1.7 . It is not for you to know the times or the seasons , which the Father hath put in his owne power : yet there are signes foretold whereby wee kn●w the approaching of this day of Iudgement . Q. What are the signes foreshewing the day of iudgement ? A. The signes are chiefly these ; 2. The preaching of the Gospell through the whole world . 2. Great calamities , persecutions , troubles , wars , famine , pestilence , and the like . 3. A generall apostasie or falling away , and departing from the faith and puritie of religion . 4. The comming and reuealing of Antichrist , the head of that Apostasie , who shall take vpon him , to be the head of the Church , by sitting as God in the Temple of God , aboue all that is called God , or that is worshipped : 5. Many deceiuers , false Christs , and false Prophets , that shall seduce many . 6. Generall corruption of manners , and abundance of all iniquitie . 7. Great securitie , as in the dayes of Noe , Mat. 24.37 . 8. The calling or conuerting of the Iewes , Rom. 11.25.26 . 9. Strange signes in the heauens , in the Sunne , Moone , and Starres : on the land , earthquakes : in the sea roaring & tempestuous storms 10. The burning of the world with fire : and the comming of Christ in glory . Q. Why is the day of iudgement concealed from men ? A. That day and houre is hidden and vnknowne to men , and shall therefore be as the comming of a Thiefe in the night , or as the trauaile of a woman with childe : to the end that wee should waite and watch euery day and houre , and be prepared for the Lords comming , see Math. 24.42 . Watch therefore , for you know not what houre your Lord commeth , and verse 44. Therefore be yee also ready : for in such an houre as ye thinke not , the Sonne of man doth come , and Mark. 13.37 . And what I say vnto you , I say vnto all , Watch. Q. Why is the day of iudgement so long deferred ? A. The Lord doth deferre the day of iudgement for diuers , causes : 1. that he might shew his patience toward vs , in giuing so large a time of repentance . 2. That all the elect , both of Iewes and Gentiles , might be gathered together , their number compleat , and so all Israel may bee saued . 3. That he might try and exercise the patience of the faithfull , who suffer so much at the hands of wicked men for the truth . 4. That the vngodly , and impenitent , abusing the patience and long suffering of God , which leadeth to repentance , might bee left without excuse , and be the more seuerely punished . Q. Who shall be the Iudge ? A. He shall be the iudge , who is our Sauiour , euen the Lord Iesus Christ , see Act. 17.3 1. where it is said , That God will iudge the world by that man whom hee hath appointed , and Rom. 2.16 . In the day when God shall iudge the secrets of men by Iesus Christ ; for , saith he , Ioh. 5.22 . The Father hath committed all iudgement to his Sonn● yet at the day of iudgement , the godly shall also be as iudges , in assisting and consenting to the iudgement of Christ ; therefore the Apostle , saith , 1 Cor. 6.2 . Doe you not know , that the Saints shall iudge the world ? Q. Who are they that shall be iudged ? A. All men , of what condition soeuer , that haue beene , are , or shall be from the beginning to the end of the world , must come to iudgement : so we reade , 2 Cor. 5.10 . That wee must all appeare before the iudgement seat of Christ , and Rom. 14.12 . So then euery one of vs shall giue account of himselfe to God ; for the Apostle had said before , verse 10. Wee shall all stand before the iudgement seat of Christ. And this must be , that as the wicked haue ioyned in sinne with the Apostate Angels , that is , the Deuils : so they may be conioyned with them in iudgement ; who are reserued in chaines of darkenesse , vnto the iudgement of that great day , 2 Pet. 2.4 . Iud. 6. then shall Antichrist , as a chiefe head of all impietie , receiue the doome of his eternall destruction , 2 Thes. 2.8 . Q. Of what things shall all men be iudged ? A. Euery man shall be iudged of all things done in this life , both good and euill ; the good shall bee approued , the euill condemned , so it is said , Eccl. 12.14 . That God shall bring euery worke into iudgement , with euery secret thing , whether it be good or euill , and 2 Cor. 5.10 . That euery one may receiue the thing● done in his body , according to that he hath done , whether it be good or bad . Q. How , and how farre shall men be iudged , for their euill workes ? 1 A. All men , that in this present life , before their departure hence by death , haue not laid hol● on Christ and his merits by faith , for the satisfaction of Gods iustice , but dye in their sinnes and impenitencie , shall giue account to God for euery sinfull thought , word and worke . 1. For euery thought though secret and hid from men : therefore it is not onely said , that God will bring euery work to iudgement , but withall , euery secret thing , and Rom. 2.16 . In that day , God shall iudge the secrets of men . 2. For euery word , yea euery idle word , that men shall speake , they shall giue account thereof at the day of iudgement , Math. 12.36 . 3. For euery act or deed committed much more : as before is shewed , that God will bring euery worke to iudgement , and euery one shall receiue the things done in his body . Q. Shall men giue account for the omission or neglect of good ? A. Men shall not onely account , 2 and be iudged for the euill which they haue committed , but also for the Good which they haue omitted and neglected , for God hath commanded , Psal. 34.14 . Depart from euill , and doe good , and Isai. 1.16 . Cease to doe euill , and learne to do well . Therefore the accusation of the wicked , at the day of iudgement , is thus propounded , Math. 25.42 . I was an hungred , and ye gaue me no meat : I was thirsty and ye gaue me no drinke : I was a stranger , and yee tooke mee not in : naked , and yee clothed me not : sick , and in prison , and ye visited me not . For this cause Iohn Baptist , for the auoiding of the wrath to come , directeth , Matth. 3.8 . to bring forth fruits meet for repentance : because , euery tree which bringeth not forth good fruit , is hewen downe and cast into the fire : though it bringeth not forth euill fruit . Q. Why must iudgement be giuen according to works ? A. That euery one shall bee iudged according to his workes , Gods word is plaine euery where , 2 Cor. 5.10 . Euery one shall receiue according to that hee hath done . So it was reuealed to Saint Iohn , Reu. 20.12.13 . That they were iudged euery man according to their works . The reason is , because workes are the fruits of faith , by which it is discerned , as the tree by the fruit ▪ And therefore it is said according to workes , not for the merit of them , vnlesse it bee the works of sinne , which doe worthily merit damnation . Againe the triall by workes , is the fittest way to conuince hypocrites . Q. Shew that the comming of Christ shall be glorious ? A. That Iesus Christ shall appeare in great glory , at the day of iudgement , whether we respect the manner of his comming , with the attendance of such a multitude of Angels ; or his sitting in maiestie vpon his tribunall seat , we may see Matth. 25.31 . where it is said briefely , That when the sonne of man commeth in his glory , and all the Angels with him , then shall hee sit vp on the throne of his glory . Q. Why shall it bee ioyous to the godly ? A. Christs comming to iudgement cannot but hee most ioyous and comfortable to the faithfull , partly because hee that commeth thus gloriously to be their iudge , is their Sauiour ; partly for that they shall then receiue their full redemption and reward of their pietie : and on the contrary , shall behold all their enemies vanquished , and trod vnder their feete . Therefore doth the spirit of God euery where comfort the godly with the consideration of this day : and therefore that day is called the time of refreshing , Acts 3.19 . Q. Why shall it be fearefull to the wicked ? A. It cannot but be most fearfull to all wicked men , to behold the Lord Iesus come to iudgement , in such glorious manner , whom they haue so pierced with their sinnes , Reu. 1.7 . the rather in regard that he shall come in flaming fire to take vengeance on them , 2 Thes. 1.8 . and to execute iudgement vpon all , and to conuince all that are vngodly of all their vngodly deeds , which they haue vngodly committed , and of all their hard speeches which vngodly sinners haue spoken against him , Iude 15. Q. What shall be the forme or manner of the last iudgement ? A. The forme and manner of the last iudgement is not to bee expressed : only the word of God for our better vnderstanding , doth set it forth by a similitude or resemblance of an earthly iudge ; shewing the manner of disposing the persons conuented ; the order of triall and euidence : together with the sentence of the iudge : and the execution thereof . Q. How will hee dispose of all men at the barre of iudgement ? A. First the disposing of all men conuented at that barre , is noted by the Euangelist , Math. 25.32 . Before him shall bee gathered all nations , and he shall separate them one from another , as a shepheard separateth the sheepe from the goates : and he shall set the sheepe on his right hand , and the goates on the left . Q. What is intended by setting some on the right hand , and some on the left hand . A. The intention and meaning is , that at the day of iudgement , the godly , who like sheepe haue heard the voice of Christ their shepheard , and haue led an innocent life in this world , shall then be aduanced : and the wicked , who haue here expressed the nature of filthy goates , by satisfying their vngodly lusts , shall then bee deiected . And that whereas in this life they were mingled together , and did many wayes annoy the flock of Christ : then at that day there shall be a perfect separation , to the ioy of the godly and terror of the wicked . Q. How shall the triall be ? A. The triall shall be according to the rule appointed of God for that end . Which is partly the law of nature : partly the law written , both morall and Euangelicall : as we may see by the Scriptures following . Rom. 2.12 As many as haue sinned without law , shall perish without law : and as many as haue sinned in the law , shall be iudged by the law . The reason is , verse 15. Because they haue the law written in their hearts . Ioh. 12.48 . He that reiecteth me , and receiueh not my words , hath one that iudgeth him : the word that I haue spoken , the same shall iudge him in the last day . Q What shall bee the euidence ? A. The euidence is said in the word of God to be certaine bookes . This Iohn was shewed in a vision , Reu. 20.12 . I saw , saith hee , the dead , both great and small stand before God , and the bookes were opened , and the dead were iudged of those things which were written in the bookes . Which is not to bee vnderstood properly , that there shall bee materiall bookes , but by way of similitude or resemblance , because all things are as certaine and manifest to God , and shall then be as plainely laid open before Angels and men , as if they were recorded in a booke or register . Q. What are these bookes ? A. There are foure sorts of bookes , which shall then be opened , for the discouery of all the actions of men . That is , 1 The booke of Gods prouidence , whereof the Psalmist speaketh in Psal. 139.16 . In thy booke were all things written . 2 The booke of the creatures , spoken of in Ioh. 20.27 . The heauen shall reueale his iniquity , and the earth shall rise vp against him . 3 The booke of the conscience , of which see Rom. 2 15.16 . Their conscience bearing witnes , and their thoughts accusing or excusing one another : in the day when God shall iudge the secrets of men by Iesus Christ. 4 The booke of life , Reu. 20.12 . which is the decree of Gods election , wherein whosoeuer is not found written , is cast into the lake of fire , verse 15. Q. What shall bee the sentence ? A. The sentence shall bee twofold : of saluation , and of condemnation , Matth. 25.34 . Then shall the King say to them on his right hand , Come yee blessed of my father , inherit the Kingdome prepared for you from the foundation of the world . And verse 41. then shall he say also vnto them on his left hand , Depart from me ye cursed , into euerlasting fire , prepared for the deuill and his Angels . Y Of the execution of the sentence of damnation . Q. Rehearse the letter Y ? A. YOu that are wicked , shall by the power of the voyce of Christ , goe away into hell : being separated from God , consorted with the Deuils , depriued of all comfort , punished with vnspeakable torments both in soule and body , according to your sinnes , and that eternally without ease or end . For it is iust with God , so to punish the wicked , and that they who haue liued heere in the pleasures of sinne , should be recompenced with answe●able torment . Q. Proue that there is a place of torment called Hell ? A. That there is a Hell , or place of torment , so called , the word of God doth witnesse euery where , we reade Math. 5.22 . of the danger of hell fire , so verse 29.30 . of the whole body cast into hell fire , so Math. 10.28 . Feare him which is able to destroy both soule and body in hell , so Math. 23.33 . How can ye escape the damnation of hell ? This hell the Prophet resembleth by Topheth , which is in the valley of Hinnon , where the Israelites offered vp their children in fire to the Idoll Molech ; see in Isa. 30.33 . the description of it . Topheth is ordained of old ; yea , for the King it is prepared , hee hath made it deepe and large : the pile thereof is fire and much wood , the breath of the Lord like a streame of brimstone , doth kindle ●t . Q. Where is the place of Hell ? A. The situation or locall being , and place of hell , cannot for any thing we reade in Scripture , be certainely determined ; onely this in generall is certaine , and out of all question ; that Hell is in respect of the Heauen of the Blessed , ( called the third or highest heauen ) an inferiour or lower place , exceeding farre remote and distant from it ; which may be gathered , by that which we reade of the damned rich man in Luk. 16.23 . That in hell he lift vp his eyes being in torments , and s●eth Abraham a farre off , and verse 26. it is said to him , betweene vs and you there is a great gulfe fixed . But it is better for vs , leauing all curiositie , to learne to auoid hell , then by experience to finde where it is ; remembring that in Pro. 15.24 . The way of life is aboue to the wise , that he may depart from hell beneath . Q. Proue that the wicked shall by the power of Christs voyce goe into hell ? A. The wicked , that here in this life , will not heare the voyce of Christ , shall then be constrained , will they , nill they , by the power of that voyce , to goe away into hell , this is euident , Math. 25. if wee conferre together the 41. and 46. verses , where wee may see , that when Christ had said , Depart from me ye cursed , into euerlasting fire : it is added withall , And these shall goe away into euerlasting punishment . Q. Proue that the wicked shall then bee separated from God ? A. They that in this life say vnto God , Depart from vs , for wee desire not the knowledge of thy wayes : to them it shall be said at that day , I neuer knew you : depart from me ye that worke iniquitie : for this must be one chiefe part of the punishment of the reprobate , to be excluded out of the glorious presence of God , and of his Angels and Saints , so wee reade , 2 Thes. 1.9 . That they shall bee punished with euerlasting perdition , from the presence of the Lord , and from the glory of his power . Q. Proue that they shall bee consorted with the deuils ? A. In this life , wicked men doe preferre the deuill before God ; for , as our Sauiour saith , Ioh. 8.44 . They are of their Father the deuill , and the lusts of their Father they will doe : therefore as here they ioyne with the deuils in sinne , so there they shall be consorted with them in punishment , according to the sentence and iudgement giuen , Math. 25.41 . Depart from mee yee cursed , into euerlasting fire , prepared for the deuill and his Angels . Q. Proue that they shall be depriued of all comfort ? A. That the wicked being in hell , shall be destitute of all ease and comfort , wee may see by the example of him , who refusing to giue one crumme of refreshing , could not receiue so much as one drop of comfort . And indeed , what comfort can there bee , where there shall be not●ing but weeping and wailing , and gnashing of teeth ; when the wicked shall see Abraham , and Isaac , and Iacob , and all the Prophets in the kingdome of God , and themselues thrust out , Luk. 13.28 . Q. Proue that they shall bee punished with vnspeakeable torments ? A. The exceeding greatnesse of their torments , may appeare in that they are said to be in the lake that burneth with fire & brimstone , Reu. 19.20 . where their worme dyeth not , and the fire is not quenched , Mark. 9.44 . To bee cast out into vtter darkenesse , Math. 8.12 . And into a furnace of fire , Math. 13.42 . Which epithets or termes , the spirit of God doth vse to note how fearefull and intollerable the paines of the damned shall be . Q. Proue that their punishment shall bee proportionable , and according to their sinne ? A. The punishment of the damned reprobates , shall be proportioned according to the quality , degree , and measure of their sinnes : they that haue had the meanes of grace and repentance , the word of God , and haue neglected or contemned it ▪ shal be more seuerely punished , then they that neuer heard it ; therefore it is said , Math. 10.15 . That it shall be more tollerable for Sodome and Gomorrha , and Math. 11.22 . for Tyre and Sidon at the day of iudgement , then for such . Againe , sinnes of knowledge shall be punished with more stripes , then sinnes of ignorance , Luk. 12.47.48 . and hypocrites receiue the greater damnation , Math. 23.14 . Q. Proue their torments shall be eternall without ease or end ? A. The torments of the wicked in hell , shall continue without ease or end , to all eternitie , as the Salamander , burning in the middest of the fire , and not consuming ; therefore hell torment is called , Math , 25.41.46 . Euerlasting fire , and euerlasting punishment , and 2 Thes. 1 , 9. euerlasting destruction , and it is said , R●u . 20.10 , That they shall be tormented day and night for euer and euer . And it is agreeable to the rule of iustice , because the sinne committed is against an infinite and eternall Maiestie . Q. Proue that it is iust with God , so to punish ? A. The Apostle speaking of the day of iudgement , 2 Thes. 1.6 . saith , it is a iust thing with God to recompence . And Ro. 2.5 . that day is called , the day of the declaration of the righteous iudgement of God. Therefore it is said , Luk. 16.25 . Remember that thou in thy life time receiuedst thy pleasures , and likewise Lazarus paines : Now therefore is he comforted and thou art tormented . And hence it is that Christ saith , Luk. 6.25 . Woe vnto you that now laugh : for ye shall mourne and weepe . Z Of the execution of the sentence of saluation . Q. Rehearse the Letter Z ? A. ZEalous godly men , the iudgement being ended shal immediatly goe with Christ into heauen , hauing in him immediate communion with God , who shall be all in all vnto them : and so shall be freed from all euills , and possessed of all good things , as perfection of grace , brightnesse of glory , and fulnesse of ioy , in their seuerall degrees , and that vnspeakable and euerlasting . For it stands with the certainty of Gods election ; with the truth of his promise ; and with his iustice for the merit of Christ , thus to reward the faithfull : that so all their sorrowes may bee turned into ioy . Q. Proue that the godly shall immediatly go with Christ into heauen ? A. It is the first part of the execution of the sentence of saluation : as we may see Matth. 25. if wee conferre verse 34. with 46. For when Christ had said , Come ye blessed of my Father , inherit the Kingdome prepared for you , it is added accordingly , that the righteous shall goe into life eternall : as vpon the contrary sentence of damnation , the wicked are to goe into euerlasting paine ; and that immediately . Q. Proue that they haue immediate communion with God ? A. In this life the faythfull behold God , and after a sort , enioy his presence , by certaine meanes , as the word , Sacraments and the like : but in the life to come they shall haue immediate communion with him . Therefore it is said , 1 Cor. 13.12 . Now wee see through a glasse dark●ly : but then face to face ; now I know in part , but then shall I know euen as also I am knowne . And 1 Thes. 4.17 . that the faithfull shall bee caught vp together in the clouds , to meete the Lord in the ayre , and so shall euer be with the Lord. According to the prayer of Christ , for the vnion and communion of the faithfull with God in him , axd through his mediation ; Ioh. 17.21 . That they may be all one , as thou O Father art in me , and I in thee : that they also may bee one in vs. Q. Proue that God shall be all in all vnto them ? A. The blessed estate of the godly shall bee such in the Kingdome of heauen , that they shall need no such meanes or helps as here in this world they cannot be without : but hauing communion with God , and enioying his presence , they shall in him haue supply of all : for he shall bee all in all , that is , in stead of all vnto them . They are the expresse words of the Apostle , 1 Cor. 15.28 . that all things shall bee subdued vnto him , that God may be all in all . And therefore in spirituall helpes there shall be no want . Reu. 21.22 . There is no temple : for the Lord God almighty , and the Lambe are the temple of it . Againe , there shall be no want of temporall meanes , Reu. 21.23 . no need of candle , Sunne , or Moone , for the glory of God doth lighten it , and the Lambe is the light of it . There is the riuer of water of life : there is the tree of life . Reu. 22.1.2 . Q. Proue that the godly shall be there freed from all euills ? A. Here in this world , the euills and afflictions that the faithfull endure , are great and many : but in the life to come , they shall be deliuered out of them all : as it is said , Reu. 21.4 . God shall wipe away all teares from their eyes : and there shall bee no more death , neither sorrow , nor crying , neither shall there be any more paine : for the former things are passed away . Q. Proue that they shall be possessed of all good things ? A. The godly shall there enioy whatsoeuer good thing may tend to their happinesse . So that whereas in this life the graces of God are imperfect in them , there they shall haue perfection of grace . Whereas here they are obscured , in so much , that it doth not appeare what they are : in the life to come , they shall haue brightnesse of glory : and whereas in this world they are filled with sorrowes ; there they shall possesse all fulnesse of ioy . Q. How shall they haue perfection of grace ? A. First they shall haue perfection of knowledge , see 1 Cor. 3.12 . Now wee see as through a glasse darkely ; but then face to ●ace , now I know in part ; but then shall I know , euen as I am knowne . Secondly they shall haue perfection of sanctity or holinesse , see Ephes. 5.26.27 . where it is said , that Christ gaue himselfe for his Church , that hee might sanctifie and clense it , that he might present it to him●selfe a glorious Church , not hauing spot or wrinckle , or a●y such thing : but that it should be holy and without blem●sh . Which ●erf●ctio● w●e kno● can●ot be ●●th● life . Thirdly they shall haue 〈◊〉 slo●e : in which respect loue is for the continuance of it , preferred before faith and hope , 1 Cor. 13.13 . Now abideth faith , hope , and loue , euen these three , but the chiefe of these is loue . Q. Shew that the godly shall haue brightnesse of glory ? A. Secondly they shall haue brightnesse of glory . 2 The Apostle telleth the faithfull , Col. 3.4 . Your life is hid with Christ in God , when Christ which is our life shall appeare , then shall yee also appeare with him in glory . Dan. 12.3 . it is said , that they shall shine as the brightnesse of the firmament , and as the Starres for euer and euer . And Matth. 13.43 . Then shall the iust men shine as the Sunne in the kingdome of their father . Q. In what part of man shall this glory be ? A. The whole man , both soule and body shall bee thus glorious in the life to come . The soule , for it is said , Matth. 22.30 . that they shall be as the Angels of God in heauen . In body , for the Apostle saith , that Christ shall change our vile body , that it may be fashioned like vnto his glorious body , according to the working whereby he is able to subdue all things vnto himselfe . Q. Proue that the godly shall haue fulnesse of ioy ? 3 A. So much the Pasmist noteth , speaking prophetically of Christ , and of himselfe as the type , and so proportionally of all the faithfull , Psal. 16.11 . Thou wilt shew me the path of life ; in thy presence is fulnesse of ioy , at thy right hand there are pleasures for euer more . Q. Proue there are degrees of glory ? A. We may gather so much by the words of the Prophet , Dan. 12.3 . They that are wise , saith he , shall shine as the brightnesse of the firmament : and they that turne many to righteousne●●e as the Sta●res . And 1 Cor. 15.41 . A● on● Starre differeth from another in glory , so also is the resurrection of the dead . Againe wee read , Luk. 19.16 . &c. that the seruant , who with his Masters piece of mony , had gained ten pe●ces , was made rul●r ouer ten cities : and hee th●t had gained fiue , had authority giuen him ouer fiue . Thus the Lord doth proportion the reward according to the m●as●re and imployment of his graces giuen vnto vs. Therefore the Apostle saith , 2 Cor. 9.6 . Hee that soweth sparingly , shall reape sparingly : and he that soweth bountifully shall reape bountifully . Q. Proue that this happinesse of the godly is vnspeakable ? A. It is said , 1 Pet. 1.8 . that the faithfull reioyce with ioy vnspeakable , and full of glory . And 1 Cor. 2.9 . Eye hath not seene , nor eare heard , neither haue entred into the heart of man , the things that God hath prepared for them that loue him . Q. Proue that this happinesse is eternall ? A. The Apostle affirmeth so much , 2 Cor. 4.17 . in that hee saith , That our light affliction , which is but for a moment , worketh for vs , a ●arre more exceeding and eternall weight of glory , and 1 Pet. 1.4 . it is called an inheritance incorruptible , and vndefiled , and that fadeth not away , reserued in heauen for vs , and therefore it is said , 2 Tim. 1.10 . That our Sauiour Iesus Christ hath abolished death , and not onely brought life , but immortalitie to light . Q. Proue that it stands with the certainty of Gods elect●on ? A. The godly ca●not faile of this their happinesse , because it is grounded vpon Gods election , see 2 Tim. 2.19 . The foundation of God standeth sure , hauing this seale , The Lord knoweth them that are his , and Rom. 8.30 . S. Paul groundeth mans glorification vpon Gods predestination and election : Whom God did predestinate , them he also called ; whom hee called , them hee also iustified : and whom he iustified , them hee also glorified . Q. Proue that it stands with the truth of Gods promise ? A. Christ saith of his sheepe , Ioh. 10.28 . I giue vnto them eternall life , and they shall neuer perish , neither shall any plucke them out of my hand , and Ioh. 3.16 . That whoseuer beleeueth in him , shall not perish , but haue euerlasting life , and R●u . 2.10 . Be thou faithfull vnto the death , and I will giue thee the crowne of life . Q. P●oue that it stands with the iustice of God ? A. It is manifest , that it stands with the iustice of God for the merit of Christ , in regard that he hath purchased mans saluation by his death , 1 Cor. 6.20 . and 7.23 . Yee are bought with a price , and 1 Pet. 1.18.19 . the price is said to be , not siluer and gold , but the precious bloud of Christ ; therefore it is said , 1 Tim. 2.6 . That Christ gaue himselfe a ransome for all men . Q. Proue that thus eternall life becomes the reward of the faithfull ? A. Eternall life becomes a reward to the faithfull , and that of due debt in respect of the merit of Christ , which is meerely in him , and not in vs : For God hath made him to be sinne for vs , who knew no sinne , that wee might bee made the righteousnesse of God in him , 2 Cor. 5.21 . But in respect of vs , who can merit nothing , because our worke● ●re imperfect , it is a reward of fauour , and not of debt , as the Apostle reasoneth . Rom. 4.4.5 . To him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but beleeueth on him that iustifieth the v●godly , his faith is counted for righteousnesse . Thus of the free grace and mercy of God , and for the merit of Christ , euery good worke shall haue a reward . Math. 5.12 . and 6.4 ▪ 6. and 10.41.42 . Q. Proue that then all the sorrowes of the godly , shall be turned into ioy ? A. So did Christ foretell his Disciples , and in them all goo● Christians , Ioh. 16.20 . Ye shall weep and lament , and the world shall reioyce : and ye shall sorrow , but your sorrow shall bee turned into ioy . And in that regard he pronounceth the godly happy , Luk. 6.21 . Blessed are yee that weepe now , for yee shall laugh . Q. To conclude , what doe we owe vnto God for so great a blessing ? A We doe owe , and are bound with the Apostle , Col. 1.12.13 . To giue thankes vnto the Father , who hath made vs meete to bee partakers of the inheritance of the Saints in light : who hath deliuered vs from the power of darkenesse , and hath translated vs into the kingdom of his deare Sonne . And therefore we all with one heart say , as it is in Iud. 24.25 . Now vnto him ▪ that is able to keepe vs , that we fall not , and to present vs faultlesse before the presence of his glory with ioy , that is , To God onely wise , our Sauiour , be glory and Maiestie , and Dominion and Power , both now and for euer , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A09597-e170 Rom. 2.20 . 2 Tim. 1.13 . Heb. 5.12 . Heb. 6.1 . Heb. 5.13.14 . Psal. 32.8 . 1 Cor. 3. ●0 Notes for div A09597-e1350 a Pro. 3 6. 1 Chro. 28.9 . b Deu. 29.29 . Ro. 15.4 . c Io. 17.3 . 2 Thes. 1.8 . d 2 Tim. 3.15 . Io. 5.39 . e Deu. 6.4 . Isa. 44.6 . f 1 Cor. 8.4.5.6 . Eph. 4.5.6 g Eph. 2.12 . 1 Co. 10.20 h Iam. 2.19 i 1 Io. 5.7 . k Luk 3.21.22 . l Math. 28. m 2 Cor. 13.14 . n 1 Cor. 8.6 Ro. 11.36 . o Psal. 22.7 Ioh. 1.14 . p Io. 15.26 . q Eph. 4.6 . 1 Cor. 15.24 . Io. 1.1 . 1 Io. 5.20 . Act. 5.3.4 . r 1 Io. 5.7 . s Io. 1.2 . and 17.5 . Gen. 1.2 . t Psal. 2.6 . 1 Cor. 12.4.5.6.11 . u Psal 90.2 . 1 Tim. ● . 17 . x Ier. 23.22.24 . Psal 139 7. y Iam 1.17 . Mal. 3.6 z Col. 1. ●5 . Io. 4.24 . a Ge. 17.1 . Reu 15.3 . b Ps. 147.5 . c Isaiah . 6.3 . 1 Pet. 1.15 . d Math 19.17 . Psal 145.9 ▪ e Psal. 145.8.9 . Iam. 5.11 . f Due . 3 2.4 . Psal. 145.17 . g Exod. 34.6 . h 1 Tim. 6.16 . Exod. 33.18 . &c. i Gen. 1.1 . Act. 17.24 . Col. 1.16 . k Ps. 33.6 . and 148.5 . l Heb. 11.3 m Gen. 1.31 . Exo. 20.11 n Gen. 1.31 . o Ps. 100.3 . p Heb. 3.4 . q Ps. 5.4 . Iam. 1.17 . r Pro. 15 3 Matth. 10.29.30 . Ps. 135.6 . s Ps. 36.6 . and 145.15 . t Iob. 1.11 . and 2.5 . Mat. 8 . 3● . u Io ▪ 19.11 . Act. 4 27. x Act. 1.7.25.28 . Ps. 119.91 , Deu. 8.3 . y Matth ▪ 4.10 . Reu. 22.8.9 . z Ps 50 15 Luk. 1● . 2 . a Io. 16.23 1 Tim. 2.5 . b 1 Cor. 14.15 . c Deu. 12 . 3● . Mat. 15.9 . d Gen. 4.26 . Ps. 2 4.5 . Mat. 6.9 . Phil. 4.6 . Eph. 3.14 . Io. 9.31 . Io. 4 2● . 13 e Isa. 4● . 8 . f Gen. 1.27 and 5.2 . g Gen. 2 7 Mat. 10.28 h Gen 39 and 18.27 . i Gen 2.17 . Rom 5.12 . k Eccl. 12.7 . Matth. 16.26 . l Ps 8.4.5 m Gen 1.27 . n Gen. 1.26 28. Psal. 8.6 . o Col. 9 8.10 p Eph. 4.24 q Or likenesse . Gen 1.26 . For Christ onely is the substanti●ll image of God. 1 Cor 4 4. Col. 1.15 . r Eph. 4 . 2● . &c. s P● . 49.20 . t Eph. 4. ●4 . u Rom. 5. ●8 . 19 . x Gen. 2.16.17 . and 3 17. y Eccl. 7.29 . z Gen. 3.6.12 . 1 Ti 2.14 . a 2 Cor. 11.3 Gen. 3.1 . b Reu. 12.9 . and 20.2 c Eccl. 7.29 . d Ro. 5.17 18.19 . e Ro. 7 24. f Ps. 51.5 . g 1 Io. 1 8. h 1 Thes. 5.23 . i 1 Cor. 2.14 . k Gen 6.5 . l Ro. 8.7 . m Rom. 3.13 14. n Ps 14.1.2.3 . o Rom. 6.16.17 . p 2 Tim. 2.26 . q Eph. 2.3 . r Gal. 3.10 s Ro. 6.23 . t 2 Thes 2.12 . v Act 4.12 Mat. 1.21 . x Io. 3.16 . 1 Io. 5.20 . y Ro. 9.5 . z 1 Tim. 2.5 . a Heb. 7.2 . 〈…〉 and 10 14. b Heb 2.16 17. c Luk. 1.35 . Matt. 1 20. d Isa. 7 1● . Mat. 1 18. e Phil. 2.8 Ro 5.19 . f Isai. ●3 . 5 . 1 Pet. 3 18. and 2 2 4. Gal. 3.13 . g Ro. 4 2● . 1 Cor 15.3.4 . h Ps. 68.18 . Luk. 4.51 . i Col. 3.1 . Ro. 8.34 . Act. 3.21 . k Hab. 2.4 . Gal. 2 . 2● Rom. 3 23. and 11.6 . l Io 1 11 12. Eph. 3.17 m Ps ●1 17 n Ps. ●2 5. o Luk 1● . 3 p Ro. 4.6.7 q Ro. 4.2 . Ps. 130.3 . r Isa. 64.6 . Lu 17.10 . s Gal. 3 22 Act 2.39 . t Act 1● 48 Eph. 1.3 . u Mat. 4.17 Act. 20.20 x Ro. ●0 . 14.17 . y I● ▪ 1.17 . z 2 Tim. 2.25 . a Eph. 2.8 . b Iam. 1 18 c 1 Cor. 12.3.11 . d Eph 2 . 13.1● . e Ro. 5.2 5. Heb. 1 1. Ro. 8.35.38.39 . f Act. 15.8.9 . 1 Tim. 1.5 . g Gal 5.6 , h Eph. 2 12 i Ro 5.1 . and 8.1 . k Io. 15.5 . Tit. 2.14 . l Act. 1.41 42. 1 Pet. 2.2 . m 2 Ti. 3.15 . n Ps● 11. ● . 97. &c. o Mal. 3 16 Heb. 3 13. p Io. 7.17 . q Col. 1.9 . Ps. 119 18. r Ro. 4.11 . 2 Pet. 3.21 s 2 Pet. 3.18 . Heb. 5.12 . t Eph 4.12 Deu. 31 11 Io 5.39 . Col. 3.16 . Reu 1.3 . Ios. 1.8 . Psal. 1.1 . Heb. 10.23 24.25 . Ps ▪ 50.23 . Mar. 7.7 . Pro. 2.3.5 . Gen 17 10 Ro. 4 11. u Gen 17.10.11 . x Mat. 28.19 . Luk. 21.19 y Gen. 17.11 . 1 Cor. 11.26 . z Ro. 4.11 . a Eph. 5.26 Tit. 4.5 . 1 Cor. 10.16 . b Mar. 16.16 . 1 Cor. 11.29 . c Act. 2.38 41. d Io 19 34 1 Io. 5.6 . e 1 Cor. 13.9.12 . f Mat. 28.19 . and 26 27. g Mar. 1.4.5 . h Act. 8.37 i Ge. 17.8 . Act. 2 39. k Mat. 28.19.20 . l Mat 3.11 m 1 Cor 12.12.13 . n Act. 22.16 o 1 Pet. 3.21 . Gen 17 10 p Ro. 4.11 . q Io. 3.35 . 1 Pet. 2.2 . r Eph 5.26.27 . s Mat. 26.26.29 . t 1 Cor. 11.24 . Luk. 22.19.20 . u Mar. 14.22 23. x 1 Cor 11 26. y 1 Cor. 10 16. Io 16.29.35.47 51. z Gal. 3.1 . Io. 20.27 . a 1 Cor. 10.17 . b Io. 6.55 57.58 . c 1 Cor. 11 26. d 1 Cor. 11.28 . e Heb 9.27 Ps. 89.48 . f Eccl. 12.7 Luk 16.22 23. g Io. 11.24 . 2 Tim 4 8. h Io. 5.29 Reu 2● . 12 . Act. 24.15 1 Cor. 15. i 2 Cor. 5.10 . Iob. 1● . 26 . k Io. ●● 28. l Io. 5 . 2● . m Hos. 13.14 . 1 Cor. 15.54 . n 1 Cor. 15 13.14.20 . o 1 Thes. 4 1● . 1 Cor. 15.21.22 . p 1 Cor. 15 14. q Act 17.31 r Ro. 2 16. s Ro 1.12 t Eccl● . 2 . 1● . v R●u . 20 . 1● . x Mat. 25.31 . Act. 3.19 . Iud. 1● . y Ro. 2.12 . Io. 12 48. z Reu. 20.12 . Ps. 139 16 Iob 20 27 Ro. 2.15 . Reu. 20.2 a Mat. 25. ●4 . b Mat 25.41 46. c Mat. 5.29 30. and 1● . 28 . Isa. 30.23 d 2 Th●s 1.9 e Mat. 2● . 41 . f Luk. 15.24 and 13.28 g R●u 19. ● . Mar. 9.44 . h Mar. 10.15 . and 23.14 . i 2 Thes. 1.9 Reu 20.10 k 2 Thes. ● . 6 . Rom 2.5 . Luk. 16.25 l Mat. 25 : 34.46 . m 1 Thes. 4.17 . n 1 Cor. 15.28 . Reu 21.22.23 . o Reu. 21 4 p 1 Cor. 13.12 1● . q Col. 3.4 . Mat 1● 43 r Ps. 16 . 1● . s 1 Cor. 15.41 . Dan. 12 3. t 1 Cor 29. u 1 Cor. 4.17 . x 2 Tim. 3.19 . Ro 8.20 . y Io. 3 16. Reu. 2 10. z 1 Cor. 6 . 2● . 1 Pet 1 . 1●.19 . a Ro. ● . 4.5 . b Io. 1●●0 Luk. ● . 21 . Notes for div A09597-e6700 Acknowledge God 1 That there is a God. Proued diuers waies . 1 Proued by the light of nature . 1 In the worke of the conscience . 2 By naturall inclination to Religion . Instance thereof . 3 By the vse of an oath . 4 By obseruation of Gods vengeance 2 Proued by the light of grace . 1 In regard of the matter of the Scriptures . 2 Of the Maiestie of God shining therein : 3 Of the scope of the Scriptures . 3 Proued by the workes of God. 3 Proued by the workes of God. 1 Of Creation . 2 Of Pro●idence . 3 Of Iudgment . 4 Of wonder . 5 Of foretelling things to come . God ought to be acknowledged . 3 As he is reuealed in the word . 4 Without knowledg● no saluation . 5 No knowledge to saluation without the word . There is but one God. To vs Christians . To haue many Gods , is to haue no God. Due . 32.17 . Ps 106.37.38 . To beleeue in God , what ? It is to trust in God. Proof that it is to trust in God. To beleeue God , but not in God , is the Deuils saith . Three persons in one God. So reuealed from heauen . So are all baptized . So blessed . Three persons distin●t , not confounded . 1 Euidence 2 Euidence . 3 Euidence . 4 Euidence . The substance not diuided . The Father is God. The Sonne is God. The holy Ghost in God. Yet not three Gods , but one God. They are coeternall . They are coequall . God is 1. eternall 2 Infinite . 3 Immu●table . 4 Inuisible 5 Almighty . Reu. 4.8 . 6 Most wise . 7 Holy. Le. 28.36 . Le 11 44. and 19.2 . 8 Good. 9 Mercifull . 10 Iust ▪ God would be so described . Because none can see God. 1 God made the world . 2 By his word . 3 Of nothing . 4 In six dayes . 5 All very good . 6 Nothing can make it selfe . 7 Nor be without some cause . 8 Nor be euill being made of God. 1 All governed by Gods prouidence . Exampl●● many . 1 In heauen . 2 In the sea . 3 In the earth . 1 Instance 2 Instance of things in earth . 3 Instance 4 Instance 2 All preserued by Gods prouidence . 3 Satan cannot do what he list . 4 Wicked men cannot doe what they list . 5 Without Gods prouidence all perish . Leu. 26.26 Eze. 4.16 . and 5.16 . Isa. 3.1 . and 14.13 . 1 God only is to be worshiped 2 He only is to be called vpon . 3 Only in the name of Christ. 4 With vnderstanding . 5 Only a● he hath commanded . 6 So it was in all ages . 1 Before the Law. 2 Vnder the Law. ☜ 3 Af●er the law . ☜ 1 Christ did so teach . ☞ 2 ●he Apostles did so preach & practise . ☞ 3 A worshipper of God is the title of a Christiā . ☜ 4 The worshipper of God only , is the true worshipper . 7 Otherwise Gods glory is giuen to a creature . Man , what it signifieth Why God made one man and one woman . Man consists of soule and body , The body is of the dust . 1 Cor. 15.47 . The difference of man and womans creation . A second difference . Io. 19.34 . Man body possibly immo●tall . The soule is immortall . Man a most excelent creature . Created in the image of God. Had rule ouer all creatures . T●e image of God consisteth in knowledge Also in righteousnesse and holinesse . ☜ Not in substance , bu● in s●mblance . Gen. 1 ●6 , ☞ Knowledge , righteousnesse , and holinesse are not the only image of God. But in the whole man , soueraignty . ☞ In the soule wisdome . ☜ In the very substance of the soule inuisibility , immortality . S. Augustine : Vnity and Trinity . ☞ In the body Gods image shineth . ☞ Not in the shape or parts , but otherwise . The word of God calleth on vs to renew it . Without it man not fit to rule . Image of God how farre ●ost . 2 Cor. 11.7 O●●ly in respect of knowledge , righteousnesse and holinesse . And that by Adams sinne . In eating the forbidden fruit . Hauing power not to sinne . Was seduced by the woman . She by the Serpent . That Serpent was the Deuill . Man did willingly yeed . All tainted by Adams fall . As guilty of his sin . Are become most miserable . Conceiued and borne in sinne . Christ only excepted . Luk. 3.23.38 . Heb. Luk 1.34.35 . Mat. 1.20 . All corupted with sinne . Both in soule and body . Cannot perceiue any good thing . Nor think a good thought . Nor will any good thing . Nor speak any good . Nor doe any good . But is subiect to sinne as a slaue . Als● to S●tan . To the wrath of God. To the curse of God in 〈◊〉 whole life . To death . To eternall damnation . Man saued only by Christ. He is the Sonne of God. He is both God and man. He hath perfectly saued vs. By taking our nature Which was of necessity . Heb. 2.14 . He was conceiued by the holy Ghost . Borne of the virgin . Liued in perfect obedience . He suffred . He died . On the crosse . He rose againe . He ascended into heauen . He sitteth 〈…〉 How we are iustified by faith . That we are iustified by faith only . 1 Instance . 2 Instance 3 Instance 4 Instance 5 Instance Leu. 21.9 . 6 Instance How wee are iustified by faith only . By faith we receiue Christ. A contrite heart is requisite . So is confession to God. Specially true conuersion . Iustification is in the pardon of sinnes . We can merit nothing with God. Our best workes are imperfect . The promise is onely to beleeuers . Elected before the world was . Preaching the means of repentance . Preaching the means of faith . God the giuer of all grace . The giuer of repentance . The giuer of faith . God worketh by the Word . God workes by his spirit . 1 Argument . 2 Argument . 3 Argument . 4 Argument . Properties of faith . 1 To vnite vs to God. 2 To assure vs of Gods loue Shewed more plainely . 3 To purifie the heart . 4 To wo●● by ●●ue . Till we beleeue , wee are without God , Christ , hope . But once beleeuing , we haue peace . Beleeuers are fruitfull . Faith and all other graces how increased . Particularly , 1 By preaching . 2 By Reading . 3 By meditation . 4 By conference . Heb. 10.23 24.25 . 5 By practise . 6 By prayer . 7 By Sacraments , God requires encrease . Meanes to that end appointed 1. Preaching . 2 Reading 1 Publique . 2 Priuate . 3 Soli●arily . 1 In the old Testament . 2 In the new Testament . 3 Meditation . 4 Conference . 5 Practise 6 Prayer . 7 Sacraments . Sacraments are signes of the couenant . Gen. 17 7. God is the only author of Sacraments . The end or vse of Sacraments . 1 To signifie . 2 To s●a●e or confirme . 3 To conuay grace . But to the faithfull only . 4 To be a● badges of our profession . So to the Iewes . So to vs Christians There are only two Sacraments . 1 By the institution and practise of Christ. 2 By the water and blood out of his side . 3 By Saint Pauls allusion . Our weaknesse requireth Sacraments . The Word is not sufficient to vs. Christ ordained onely two Sacraments . The other fiue are no Sacraments . Why no Sacraments . Particularly , 1 Confirmation is no Sacrament . Act. 8.14.15.17 . Hieron . aduers . Luciferia●os cap. 4. An nes●●s etiam ecclesiarum ●●nc esse morem , &c. 2 Penance is no Sacrament . It may be without a Priest or Minister , which a Sacrament cannot be . 3 Order is no Sacrament . 4 Matrimony is no Sacrament . 5 Extreame Vnction is no Sacrament . Our Sacraments answerable to the legall . They are alone sufficient . Baptisme requires 1 Profession of repentance . 2 Profession of faith . Ch●ldren are t● b● b●ptized . The outward element is water . The action is washing . The inward grace , what . The forme of words ▪ what . Who must administer Baptisme . The end or vse of Baptisme . 1 End. 2 End. 3 End. 4 End. Baptisme is the signe of regeneration . The vertue 〈◊〉 it is perpetu●ll . Rom. 6.3.4 . The Lords Supper why so called . The outward signe is Bread and Wine . The thing signified is the Body and Bloud of Christ Crucified . Who is to administer the Sacrament . The action of the Minister . Ioh. 3.16 . and 6.27 . The action of the people . Ioh. 1.22 . 1 Cor. 10.16 . The end or vse of this Sacrament . 1 For remembrance of , Christs death . 2 For Communion with Christ. 3 For confirmation of our faith and loue . How our faith in Christ. How our loue one to another It is the signe of our new life . It is often to be receiued . With due preparation . All men must die . Death to the godly is a blessing . 1 Cor. 3.21 22. Phil. 1.21 . 1 Cor. 15.55.56 . 1 Thes. 4.13.14 . Reu. 14.13 . Rom. 6.7 . 1 Cor. 19.30 . 1 Cor. 15. ●6 . The soule goeth immediately to heauen or hell . The bodies of all shall rise againe . At the last day . Euery one with his owne body . By the power of Christ. The end is to life or death eternall . Christ came to destroy death . Christ is himselfe risen . That we might rise with him . If no resurrection , preaching and faith is vaine . A day of iudgment shall be . The time is onely knowne to God. The signes what ? Mark. 13.10 . Math. 24.14 . Math. 24 : 6.7.9.10 . 2 Thes. 2.3 1 Tim. 4.1 . 2 Thes. 2.3.4.8 . 1 Ioh. 2.18 . Math. 24.5.11.24 . Math : 24.12 . 2 Tim. 3.1.2 . Isai. 59 20. Math. 24.29 . Mar. 13 8.24 . 2 Pet. 3.10 . Math. 24.30 . Why the time is concealed . 1 Thes. 5.2.3 . The day why deferred . 2 Pet. 3.9 ▪ Math. 24.22 . Rom. 11.26 . R●u . 6 11 I●m . 5.7 Rom. 2 1.4.5 . The Iudge is Christ. The godly 〈◊〉 ●ssistant . Math. 19.28 . All men must be iudged . Of all things . 1 Committed , as thoughts , words , wo●kes . Eccl. 12.14 ▪ 2 Omitted According to their workes . Christs comming shall be glorious . Ioyous to the godly . Fearfull to the wicked Psal. 50 , The manner of the last iudgement . The disposing of all men . On the right or left hand , why ? Io. 10.27 . 1 Thes. 4.17 . Luk. 23.30 Reu. 6.16 . Eccles. 34.18 . &c , Matth. 13.29.30 . The order of the trial The euidence is certaine bookes . The books are 1 Of Gods prouidence . 2 Of the creatures . 3 Of the conscience 4 The booke of life . There is a Hell. Math 18.9 Luk. 12.5 . 2 Kin. 23 , 10 ▪ Where it is . Christs voyce detrudeth the wicked into hell . They are separated from God. Iob 21.14 . Math. 7.23 . Luk. 13.27 They are consorted with the deuils . They are depriued of all ioy . Luk. 16.24 Their t●rmen●s intollerable . Reu. 21.8 . Isa. 66.24 . Their punishment proportionable to their sinne . Eternall paine , easelesse , endlesse . It is iust with God. The godly goe immediately to heauen . They haue immediate communion with God. He shall be all in all vnto them Reu. 22.5 . They shall be freed from all euills . Psal. 34.19 Possessed of all good things . As , ● perfection of grace . 2 Brightnesse of glory . Both in soule and body . 3 Fulnesse of ioy . Degrees of glory . Vnspeakable happinesse . Happinesse eternall . It stands with the certainty of election With the truth of his promise . 1. Io. 2.25 . 2 Cor. 1.13.20 . With the iustice of God , for Christ. It is the reward of the godly . So all sorrow is turned into ioy . The praise ●e giuen to God. 
A50246	----	A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine of religion is comprised, familiarly opened, and clearly confirmed from the Holy Scriptures / by Richard Mather, teacher to the church at Dorchester in New England. Mather, Richard, 1596-1669. This text is an enriched version of the TCP digital transcription A50246 of text R43433 in the English Short Title Catalog (Wing M1268). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 224 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50246 Wing M1268 ESTC R43433 27577036 ocm 27577036 110138 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50246) Transcribed from: (Early English Books Online ; image set 110138) Images scanned from microfilm: (Early English books, 1641-1700 ; 1728:6) A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine of religion is comprised, familiarly opened, and clearly confirmed from the Holy Scriptures / by Richard Mather, teacher to the church at Dorchester in New England. Mather, Richard, 1596-1669. [8], 124, [2] p. Printed for Iohn Rothwell, and are to be sold at his shop ..., London : 1650. Reproduction of original in Bodleian Library. eng Congregational churches -- Catechisms. Congregational churches -- Doctrines. Catechisms -- Congregational churches. A50246 R43433 (Wing M1268). civilwar no A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine Mather, Richard 1650 36713 18 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Rina Kor Sampled and proofread 2003-04 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A CATECHISME OR , The Grounds and Principles of Christian Religion , set forth by way of Question and Answer . Wherein the summe of the Doctrine of Religion is comprised , familiarly opened , and clearly confirmed from the Holy Scriptures . By RICHARD MATHER , Teacher to the Church at Dorchester in New England . Hold fast the form of sound words which thou hast heard of me in faith and love , which is in Christ Iesus . 2 Tim. 1. 13. When for the time ye ought to be Teachers , ye have need that one teach you again the first principles of the Oracles of God , and are become such as have need of Milke , and not of strong meat . Heb. 5. 12. LONDON , Printed for Iohn Rothwell , and are to be sold at his shop at the signe of the Sunne and Fountaine in PauLs Church-yard neer the little North-gate . 1650. TO THE CHRISTIAN READER . THe publique Catechizing of Children by way of familiar Dialogue in short and plaine Questions & Answers , though it be scrupled by some , as if it wanted Scripture warrant : yet such as acknowledge children to be members of Christs Kingdome and Church , ( as all but Antipaedobaptists doe ) Mar. 10. 14. they cannot deny , that ( being members of Christs house ) the Stewards of his house must ( in faithfulnesse to Christ , and them ) dispence a portion of Spirituall food to them in due season , Luke 12. 42. And evident it is by daily experience that long Discourses ( Sermon-wise ) runne over Childrens heads ( like water over a Mill , that grinds no meale at all ) and passe their capacity . No way of instruction is so proper for them , as that which the Prophet describeth as most suitable to the understanding of children , line upon line , here a little and there a little ( Isai 28. 9 , 10. ) which can no way so conveniently be dispensed , as in briefe and familiar questions and answers put into their mouthes . But as this way of short and familiar catechizing is the fittest portion of young childrens bread : so there is a larger Doctrine of Catechisme , containing the whole body of Divinity , which being solidly compacted together , and evidently confirmed from Scripture light , and familiarly delivered to the apprehensions of Gods people , it will be a seasonable portion for children of riper age : not only for their further building up in the faith and obedience of the doctrine of the Gospel : but also for their establishment in the truth , that they be not pluckt away with the error of the wicked . Hence Luther had his major as well as his minor Catechismus : and Beza his larger confession of the Faith as well as his shorter . Yea the Apostle Paul ( whose example was now precedentiall , as being indeed Authenticall and binding to imitation ) he committed to Timothy a platform of sound and wholsome words , in Faith and love : which he commanded and charged him , not onely to hold fast himself , 2 Tim. 1. 13. but likewise to commit the same to faithfull men , who might be able to teach others also , 2 Tim. 2. 2. This charge , as it then was ( and alwaies will be ) weighty , and seasonable : So never more important and necessary , then in this capritious and fastidious age , when men will nor suffer wholsome doctrine , but having itching eares and wits , doe turn away their hearts from the truth , and are given up to such empty and windy notions , wherein it is hard to judge whether Arrogancy or ignorance be the more predominent : arrogance of higher attainements in Christ , or ignorance of the true Christ , and of life in him . Now for casting in some helpe , ( by the grace of Christ ) to prevent the spreading of such a gangrene of vanity and apostacy ; and to establish the people of God in the truth of the Doctrine which is according to godlinesse : Our reverend brother ( according to the precious Talent of wisdom , and found judgement given unto him , &c. out of his faithfull love to the flock of Christ ) he hath compiled this ensuing platform of wholsome Doctrine , in way of a larger Catechisme : wherein you shall finde the summe of the Doctrine of Christian Religion , with pithy solidity and orderly dexterity digested together ; and with clear evidence of truth confirmed from the holy Scriptures : and both with such familiar plainnesse of savory language , as ( by the blessing of Christ ) the simple-honest-hearted Reader may be informed and established in the highest truths , and the most intelligent may be refreshed and comforted , in revising and recounting the treasures of wisdome and knowledge which they have received and embraced , and the grounds upon which they have believed ; and all may be led on in the constant profession and practice of the faith and love which is in Christ Jesus . So we commend this ensuing Treatise to the diligent perusall of the Christian Reader ; and both it and thee to the rich blessing of the grace of Christ , and rest Thine to serve in the faith and love of the Gospel , JOHN COTTON . JOHN WILSON . THE Grounds and Principles of Christian Religion . CHAP. I. Of Catechizing as an Introduction to that which followeth . Quest . WHat is Catechizing ? Ans. An instructing of the people in the grounds , or principles , or fundamentall points of Religion . Q. How are these Catechisticall , and fundamentall points called in the holy Scripture ? A. They are called thge foundation a , the first principles of the Oracles of God b , the beginning of the doctrine of Christ , c the entrance into Gods word , d milke for babes , e and the form of wholsom words f . Q. How may the warrantablenesse of this kind of teaching appeare ? A. Both by expresse testimony of Scripture g , and because Catechising is nothing else but the drawing of the doctrine of Religion into briefe summes ; and this hath plentifull warrant in the word h . Q. What need is there of this kind of teaching ? A. The doctrine of Catechisme being milke for babes , and the laying of the foundation , there cannot but be great need thereof ; for all men know the foundation must be layd afore there can be any building ; and babes must have milke afore they be fed with stronger meat . Q. What is the benefit of catechising ? A. It is a means of well grounded knowledge , i and of profiting by Sermons ; the want whereof being an hinderance that men cannot profit by other higher points of doctrine k . Q. What else may be the benefit thereof ? A. It is a means to prevent apostasie l and the infection of errour , which they that are ignorant and unstable are apt to be seduced withall m . Q. Doe you then think that the doctrine of catechisme is wholsome and usefull to the soules of Gods people ? A. As common and ordinary meats are most wholsome to the body , more then curious and dainty dishes : so the doctrine of Catechisme is specially wholsome to the soule , and therefore is expresly called the form of wholsome words n . Q. How should the doctrine of catechisme be handled ? A. Briefly , many things being contracted into narrow summes , for the helping of memory o , and yet plainly p , as may be for the understanding of the simple . Q. What are we to think of that usuall way of catechizing by questions and answers ? A. This way of teaching hath plentifull warrant in the Scriptures q , and is suitable to the notation , and signifitation of the word Catechising , which is taken from that returne or answer which is given in an Eccho Q. Who are to be catechised ? A. All that have need thereof , as being not well instructed in these points ; and therefore little children r are to be catechised as soon as they shall be able to learn , and others also that are ignorant s or children in understanding . Q. But is it not a shame for persons of yeers to be catechised ? A. It is a shame , and justly reproveable as a sinne , when persons grown to yeeres are so ignorant as to have need to be catechised . Heb. 5. 5. 12 , 13. 1 Cor. 15. 34. Q. But how if they be not willing to be catechised ? A. It is much more a sinne and shame , if being ignorant they refuse to have their ignorance holpen by being instructed , Psal. 58. 5. Prov. 17 , 22. & 13. 18. & 15. 32. Q. But is it not indeed a reproach and shame unto a man to be catechised ? A. It is so farre from being a shame , that indeed it is the duty of all to be willing to learn u , and therefore not a shame unto any ; but the commendation of every one that is so willing x CHAP. 2. Of the holy Scriptures . Q. YOu have shewed that to be instructed in the principles of Religion , is both warrantable , needfull , and profitable ; tell likewise whence we must take direction for attaining wel-grounded knowledge in these principles , and all other points of Religion ? A. Out of those sacred books or writings , which are called the holy Scriptures . Q. Hath the word and will of God alwaies been set down in writing ? A. No : Moses was the first Penman of holy Scripture , who Iived not till above two thousand yeeres after the creation . Q. How was the will of God made known to his people in those times afore the Scriptures were written ? A. By divers and sundry meanes a , as by visions b , by dreames c , by visible signes d , and by audible voyce e . Q. Why did God afterward cause his will to be set down in writing ? A. That it might be the better preserved f , that it might be conveyed to posterity g , and that it might be an infallible standard to try all doctrines by h . Q. What are the books of holy Scriptures ? A. The bookes of the Old Testament i as they are expressed in our Bibles . Q. VVhy are these writings called holy ? A. They are called holy k because they have an holy Authour , which is God l , were written by Pen-men who were holy men m , and because the doctrine which is conteined in them is all for the promoting of holinesse in us n . Q. How may it he proved that these Bookes are indeed the word of God ? A. Because it is said they were given by inspiration of God o , and that the Penmen of them spake as they were moved , or acted by the holy Ghost p. Q. How elseb A. By the wonderfull efficacy of them , as in other things , so in this , that they enter into the heart , for conviction , and humiliation q , and are mighty through God to convert and comfort the soule r . Q. How else may it be proved that the Scriptures are the word of God ? A. Because they must either be the word of God , and have him for the Author of them , or else some creature must be the author of them ; which latter is not possible . Q. It is true indeed , if no creature be the author of them , then God the creator must ; but why may not some creature be their author ? A. A good creature , Angel or man , could never be so impious , presumptuous , and blasphemous , as to father his own doings upon God , falsly making him the Author of them ; and a wicked creature would never shew such care and zeale for the glory of God , such dislike and detestation of all kind of sinne , as the book of the Scriptures doth . Q. What particular uses are the Scriptures profitable for ? A. For the teaching of true doctrine , and convincing the contrary , for correction or reformation of errors in life , and for instructing unto good duties , 2 Tim. 3. 16. Q. Are the Scriptures a compleat and sufficient rule of direction for all points of faith and life ? A. Yea ; for they were written for that very end , that we might believe on Christ Jesus , and believing have eternall life through his name s : and they are able to make one wise unto salvation through the faith which is in Christ Jesus t Q. How else may this sufficiency and perfection of the Scriptures appeare ? A. It may appeare also by this , in that by the Scriptures , the man of God , who needs more abilities then other men , may be perfect , and throughly furnished unto all good works u ; and because it is a cursed thing to adde any thing thereto w . Q. Doth the knowledge of the Scriptures belong unto all , or onely to the Learned ? A. Not onely Magistrates x and Ministers y , but every housholder z , yea simple people a ; yea women b , young men c , and children d , ought to be acquainted with the Scriptures ; and therefore the knowledge of them doth belong unto all sorts of people . CHAP. 3. Of God . Q. YOu have shewed that the meanes of well grounded knowledge is the holy Scripture ; tell me now what it is that the Scriptures doe especially teach us ? A. They teach us especially the saving knowledge of God , and of Jesus Christ . a Q. How may it be proved that there is a God ? A. The Scriptures doe abundantly , and plainly testifie it b ; and the creation of the world doth shew it c . Q. How doth the creation of the world shew that there is a God ? A. Even as a faire and sumptuous building doth shew that some body was the maker of it , so this great world doth shew there was a maker of it which is God . Heb. 3. 4. Q. But why might not the world be without beginning and have its being of it selfe ? A. Because then the world should be God , for that which hath its being of its self , and is without beginning , is God . Q. How else may it be proved that there is a God ? A. The succession of day , and night , and other seasons with the sustentation , and ordering of the Creatures and the motions of them , doth plainly witnesse that there is a God . Psal. 19. 2. 3. Acts. 14. 17. Amos. 4 13. & 5. 8. Q. How may this be expressed in some familiar comparison . A. When a ship is seene at Sea with her Sayles spread , and her passage rightly guided unto the harbour , it appeareth thereby , that there were men that guided the same ; for if there were no men , there would never be any ships upon the Sea : Even so the preservation of the great ship of the world , and the guidance of its motions , doth evidently shew , that there is a God by whom the same is preserved , and guided . Q. What else may be a further proofe that there is a God ? A. That there is a God is manifestly declared by the strange and wonderfull plagues and judgments , that sometimes are inflicted upon notorious sinners upon earth . Exod. 8. 19. & 9. 16. Psal. 9. 16. & 58. 10. 11 : & 79 10. Q. What may be thought of those accusations , and terrors of conscience , that sometimes are found in men , upon the committing of haynous sins , though knowne to no man living , but to the sinner himselfe ? A. This also is another testimony that there is a God , before whose judgment seate a man must answer for his deedes ; for otherwise why should a man be afraid where no feare is ? Rom. 2. 15. Isa. 33. 14. Psal. 14. 5. & 53. 5. Q. How many Gods are there ? A. No more but one . Deut 4. 39 , & 6. 4. Isa 44. 6. 8. & 45. 5. 18. 1 Cor 8. 4. 6. Eph. 4. 6. Q. Why may there not be more Gods then one ? A. Because that is contrary to the nature of God which is to be infinite , and everlasting , that is the first , and the last ; now there cannot be many infinites , nor many firsts and lasts , but one only . Q. How else doth the nature of God shew that there can be no more but one God ? A. It is the nature of God to have his being of himselfe , and so give being to whatsoever else hath being ; for so much is signified by the word Iehovah . Exod. 3. 14. & 6. 3. & 15. 3. Q. And how doth this prove that there can be no more but one God ? A. Because if there were many Gods , then either they must one give being to the other , or each one have his being of himself , both which are utterly impossible . Q. Why might not one of them give being to the other ? A. Because then that other could not bee God , as not having his being of himselfe . Q. And why might they not be many Gods , each one having his God-head of himselfe ? A. Because then none of them could be God , as not giving being to all others which had being . Q. Though there be but one God , yet is there not more persons , or subsistences in the Godhead then one ? A. Yes ; the Scriptures doe apparently witnesse that in the unity of the divine essence , there is a plurality of the divine persons . Gen. 1. 26. & 3. 22. & 11. 7. Isai. 6. 8. & 41. 22 , 23. Q. How many are the Persons in the Godhead ? A. They are three , the Father , the Son , and the Holy-Ghost , Math. 3. 16 , 17. & 28. 19. Ioh. 14. 16 , 17. & 15. 26. 2 Cor. 13 , 14. Gal. 4. 6. 1 Ioh. 5. 7. Q. Whether are these three , the Father , the Son , and the Holy-Ghost severall , and distinct Persons , or onely severall names , and titles of one , and the same person . A. The Father is not the Sonne but another person ; a the Son is not the Father , but another ; b and the Holy Ghost is neither the Father nor the Son , but another ; c and therefore they are each distinct from other as severall , and distinct Persons . Q. What are the personall properties , whereby each is distinguished from other ? A. The property of the Father is to beget the Son d , the property of the Son to be begotten of the Father e , the property of the Holy Ghost to proceed from the Father and the Son f , who is therefore called the spirit of the Father g , and of the Son h , Q. Are every one of these persons God ? A. Yea : Of the Father there is lesse question , and the Scriptures doe witnesse that the Son is God i , and also that the Holy Ghost is God k , Q. You have shewed that there is a God , and and onely one God , and three persons ; tell me now what God is ? A. God is so infinite , and incomprehensible , that no creature is able fully to comprehend or know him . Exod. 33. 20. 23. Iob. 26. 14. & 11. 7 , 8 , 9. 1 Tim. 6. 16. Q. How then may we conceive of him ? A. As he hath revealed himselfe to us l , in his back parts m , which are his divine attributes n , and by his workes o , Q. What are those Attributes or back parts of God ? A. Wisdome p Power , q Goodnesse r , Truth s , Justice t , Mercy u , and the like , in all which he is infinite w , and everlasting x . Q. What are the works of God ? A. They are three , Decree , Creation , and Providence . CHAP. 4. Of Gods Decree . Q. WHat is Gods Decree ? A. That whereby he hath before determined and decreed with himselfe whatsoever shall come to passe . Q. Doe you say that Gods decree reacheth to all things whatsoever cometh to passe in time ? A. Yea all things whatsoever have been , are , or that shall be hereafter , were before decreed , and determined by God . Eph. 1. 11. Act. 15. 18. Q. What are some of the principall things that are so decreed ? A. Things that are most casuall a things that are most freely done by the creature , b and things wherein the creature commits abundance of sin c , Q. What else ? A. Such things as seeme small and little d , are also great , and speciall events . Q. What are some of those great and speciall events that are decreed by the Lord ? A. The comming and death of Christ , and all the workes of his mediatorship e , the salvation of the Godly f , the damnation of the wicked g , the day of every mans particular death h and the day of the generall judgement i , Q. When were all these things decreed by God ? A. Before the world was created , even from everlasting , 1 Cor. 2. 7. Eph. 1. 4. & 3. 11. 1 Pet. 1. 20. 2 Tim. 1. 9. Q. What was the cause of Gods decrees ? A. The cause that moved him to decree was nothing foreseene in the creature , but his own will , and good pleasure . Rom. 9. 11. 18. Matth. 11. 25. 26. But sith some are appointed by the decree of God to damnation , if his will be the cause of that decree , how is that just ? Yea , it is most just and righteous notwitstanding , Rom. 13 , 14. Q. How may that appeare . A. Because the will of God is the rule of all righteousnesse k , and because the Lord hath absolute power over all creatures , as the Potter hath power over his clay l . Q How else may the justice of the Lord in his decrees appeare ? A. Because what ever be the Lords decree , there is no man actually condemned till he be first defiled with sinne . Rom. 3. 9 , 19. & 2. 6 , 9. Genes . 4. 7. Q. VVhether is the decree of God certaine , and immutable , or such as may be changed , and not take effect ? A. It is altogether unchangeable , and shall surely be accomplished , Psal. 33. 11. & 135. 6. Isa. 46. 10. & 14. 27. Rom. 9. 11. Q. If the decree of God be unchangeable , then what needs man to be carefull in the use of means for his owne good ? A. Yes , the meanes must be used notwithstanding God decree ; and that partly because the meanes are appointed , and decreed of God as well as the end m ; and partly because the revealed will and command of God is our rule , and not his secret decree n. Q. Do you think then that Gods decree doth not excuse men from blame in the sinnes which they do commit . A. It doth not excuse them at all o , and the reason is because the decree of God infuseth no Corruption into the hearts of men , not constraineth them to sinne against their will , but they sinne most freely , and willing of their own accord . Q Is the decree of God secret within himselfe or revealed and made knowne ? A. It is secret within himselfe , till himselfe do reveale it , and therefore further then so it is not to be searched into . Rom. 11. 33. 34 1 Cor. 2● 16. Deut. 29. 29. Q. How doth God reveale his decree ? A. Partly by his word , wherein this doctrine is plainly , and plentifully taught p , and partly by the execution and accomplishment of things in time . Q. How doth the execution or accomplishment of things reveale Gods decree ? A. Yea very clearely , because nothing was decreed but he executes the same in time ; and whatsoever is brought to passe in time was determined and decreed afore : Ephes. 1. 11. Psal. 135. 6. Isa. 46. 10. Q. How many wayes may the decree of God be considered ? A. As respecting all the creatures in generall , or as it respects the reasonable Creatures , Angels and men , in speciall . Q. What are the parts of Gods decree as it respecteth man ? A. Election and reprobation . Q. What is Election ? A. It is the decree of God or his predestination q whereby of his owne free love r and good pleasure s he hath from everlasting t appointed and chosen some certaine men u to the obtaining of grace w , and Salvation x by Christ y , for the praise of his glorious grace z , Q. And what is reprobation ? A. It is the decree of God wherby of his meere will and good pleasure a some certaine men b are not elected and ordained to life c , but on the on the contrary are appointed to destruction or damnation d to be inflicted upon them for their sinne e , to the praise of Gods glorious justice f , CHAP. 5. Of Creation . Q. HAd this world a beginning by Creation , or was it from everlasting ? A. The scripture in many places , and speci ▪ in the first of Gen. doth declare that the World was not from everlasting , but had a beginning by the Lords creating of it , Heb. 11. 3. Reu. 4. 11. Prov. 8. 22. &c. Ps. 90. 2. Eph. 1. 4. Q. Who was it that created the world ? A. God that is without beginning , and hath his being of himselfe , he it was who gave beginning , and being to the world . Gen. 1. 1. Act. 17. 24. Isay. 40. 28. & 44. 24. Q. Whether was this the worke of the Father , or of the Sonne , or of the Holyghost ? A. Of every person in the trinity ; not of the father onely but also of the sonne a , and of the Holyghost b . Q. What are the things that are created ? A. All things without exception , that have a being , except God onely who did create them , Act. 4. 24. & 17. 24. & 14 , 15. Gen. 2. 1. Rev. 4. 11. Q. Doe you meane that the third heaven was also created by God ? A. Yes , for that heaven is said to be a city whose builder , & maker is God , Heb. 11. 10. 16. Q. But what thinke you of the Angels , were they also created by God ? A. Angels are the cheife of those invisible things , those thrones and Dominions , Principalities , and powers , which are expressely mentioned to have been created by the Lord . Col. 1. 16. Q. Wherewith did God make the world ? A. Though men must have tooles , and instruments , and sometimes more hands then their owne for the effecting of works ; yet when the Lord made the world , with him it was not so . Q. How then or wherewith did he make it ? A. He made it himselfe alone c , and without any other meanes but onely by his word d . Q Whereof or of what materials did he create the world ? A. Not of any praeexistent matter , but of nothing Heb. 11. 3. Rom. 4. 17. Q. How do you meane when you say that all things are made of nothing ? for the body of Adam was made of the dust of the ground , and fishes of the waters , and therefore it may seeme all things were not made of nothing . A. I meane that some things were made of nothing without any matter at all , and that the first matter whereof other things were made , was not eternall , but was immediately created of nothing ; and that that first matter was so in ▪ disposed to be the things that were made of it , that no lesse a power was seene in making other things out of it , then in making that first matter , or the lumpe it selfe ; as it was as great a worke to bring great whales out of the waters , as to bring forth the water out of nothing ; and in these respects , all things may be said to be made of nothing . Q. In what time was the world created ? A. Every particular thing quickly , and as it were in an instant e , and the whole in the space of six dayes f . Q. What was the worke of Each day ? A. The worke of the first day was Heaven , the darke and deepe lumpe of earth , and waters , and light . Q. What of the second day ? A. The firmament which is called Heaven . Q. What of the third day ? A. The gathering of the waters together , which is called Sea , the drying of the earth , and making it fruitfull . Q. What of the three last dayes ? A. On the fourth day sun , moone , and starres , on the fifth day fish , and foule , on the sixt day beasts and creeping things , and man . Q. When was the highest heaven , and Angels created ? A. Most likely on the first day , Gen. 1. 1. Iob. 38 7. Q. Why was God sixe dayes in making the world ? A. Not because hee needed so much time , but that we might more distinctly consider of his workes . Q. Why did God make the world ? A. Not because he needed it , for he is alsufficient in and of himselfe , not needing any thing , but giving into all life , and breath , and all things Act. 17. 25. Q. Did he make it out of necessity of nature , ot because he could not choose ? A. No , for had he pleased , he might have made it sooner , or later , or not at all . Q. Why then did he make it ? A. Because it so pleased him , Revel. 4. 11. Q. For what end did God make the World ? A. For the declaration of his owne glory . Prov. 16. 4. Rom. 11. 36. Col. 1. 16. Q. What was the state of all things by creation ? A. God looked upon all the worke which he had made , and behold it was very good . Gen. 1. 31. CHAP. 6. Of Gods providence . Q. WHat is the Providence of God ? A. That whereby God doth preserve , and governe , dispose , and order all creatures with all their actions . A. What scriptures do shew that there is such a providence of God ? Q. Many , and namely these , Ioh. 5. 17. Eph. 1. 11. Act. 17. 25. 28. Lam. 3. 37 : Eccles. 3. 1. 2 &c. Q. How els may the same be proved ? A. Such is the wisedme , and knowledge of God , that nothing can come to passe , but he must needes know it , and such is his omnipotency , that what he absolutely would not have to be , he is able to hinder it , and therefore nothing falls out but he seeth it , and by his providence hath an hand therein . Q. What are the parts of Gods providence , or the severall acts of it ? A. Preserving of the creatures a and goverment of them b . Q. What need is there of the providence of God for the preservation of creatures ? A. Yes very much , aswell as of his power for the creating of them . Q. How may that appeare ? A. Not onely because making , and preserving of the creatures , are Coupled together as acts of the same power c . but also because otherwise the creatures could not continue in being , but would soon returne to nothing d . Q. And why must the government of the creatures be also ascribed to God ? A. Partly because it would argue inperfection in God , if he should make creatures , and leave the government of them to others ; and partly because the creatures would never certainly ▪ attaine the ends for which they were created , if they were not governed by the same power by which they were created . Q. VVhat are the things whereto the providence of God doth extend ? A. All things without exception of any . Rom. 11. 36 Eph. 1 11. Q. VVhat are some sorts of them ? All persons , and all living things , though never so meane e , and all the very accidents , and Circumstances of actions , as the times , and seasons of them f and the like . Q. What kinde of actions of the Creatures are ordered by the providence of God ? A. All kinde of actions , whether they be great or small g , whether they be of kindnesse , and favour unto men , or of judgement & correction h . VVhat else ? A. Actions that are most contingent , and casuall i , and actions wherein the creature is most sinfull , and wicked k . Q. How farre forth hath God an hand by his providence in the sinfull actions of creatures ? A. Partly by permitting sinne to enter , when he could easily hinder the same , if he pleased ; and partly by disposing and ordering of it for good ends . A. How doth God permit the entrance of sinne ? A. Partly by leaving men to themselves , not bestowing upon them his grace , that might keep them from sinne l , and partly by letting Sathan loose upon them to be blinded , and mis-led by his temptations m . Q. How is this just that God should deny the assistance of his grace , and leave men to themselves , and the temptations of Sathan ? A Yes , it is very just , because he is debtor to none , but may bestow his grace where , and upon whom he pleaseth . Rom. 11. 35. Mat. 20. 15. Q. VVhat else may be said for the cleering of Gods justice herein ? A. God being the Judge of the world may punish sinne with what punishment he seeth meete , and so by giving sinners up unto further sinne , Ps. 8● . 11. 12. Rom. 1. 24 , 25 , 26. &c. 2 Thes 2. 11 , 12. Q VVhat may be some instance of Gods disposing and ordering of sinne for good ends ? A. The sinne of Joseph brethren when they sold him into Egypt , which God disposed , and ordered for the preserving of Iacob and his house in time of famine . Gen 45. 5. 7. & 50. 20. Q VVhat else ? A. The sinne of Amnon , and Absolom which God disposed and ordered for the Correction , and Humiliation of David . 2 Sam. 12. 10. 11 , 12. Q. VVhat may be a third instance hereof ? A. The great sinne , and wickednesse of them who put the Lord Jesus Christ to death , as fowle a fact as the sunne ever saw , and yet even this did the Lord dispose , and order for the redemption and salvation of his elect , Act. 2. 23. & 4. 27 , 28. Q. But if God by his providence have a stroake in ordering of the sinnes of men , is not God himselfe then tainted with sinne ? A. No , by no meanes : for God cannot be tempted of evill n , neither doth any sin proceed from him o , but contrarily he is then holy , holy , holy , when he gives men up to be hardened in their sinnes p . Q. VVhat else may be said for the further learning of this truth ? A. God is so far from being tainted hereby with the uncleannesse of sinne , that his wisdome and goodnesse doth hereby the more appear , in that he can worke good by evill instruments , and make even sinne it selfe to seeme to his glory . Q But whether may not sinners then hereby have excuse for themselves , and lay the blame of their sin upon God ? A. If God did infuse corruption into the hearts of men , or incline them or command them to sins who else were unwilling so to doe , then there were more colour for this demand ; but this cannot be affirmed with truth . Q. VVhat then is truth in this case ? A. God made man altogether righteous and upright q , and gives men an holy commandement that prohibits all sinne r , and yet they sinne of their owne accord s , and therefore their destruction ( and so their sinne as cause thereof ) is of themselves t . Q. May not this be illustrated by some similitude , to shew how God may have an hand in the evill actions of men , and yet all the sinfulnesse of the action be wholly of the creature and not of God ? A. As he that spurs a lame horse , is the cause of his going , but not of his halting , which is from the beast himselfe ; and as the sunne shining on a carcasse , or a dunghill , is the cause of the savour , but not of the stench which is from the carcasse it selfe ; even so it is in this case . Q. How or in what manner doth the providence of God put forth , and shew it selfe ? A. Most freely and as it pleaseth him u , most commonly in the ordinary use of the means w and sometimes it pleaseth him to work without meanes x . Q. How else doth the providence of God put forth and shew itselfe ? A. Sometimes by working great and mighty workes by weake meanes y , sometimes by disapppointing the best and the most probable meanes that they become ineffectuall , z ; and sometimes by working contrary to all meanes , and the naturall course of things a . CHAP. 7. Of Angels . Q. WHat are the Kindes of Gods providence ? A. It is either generall towards all Creatures , or specially towards some . Q. What are those speciall creatures which the providence of God doth extend unto ? A. Angels and men . Q. VVhat is the nature of Angels ? A. They are Spirits b or spirituall substances , and therefore invisible that they cannot be seene with bodily eyes , no more then the wind that bloweth , or the soules of men , nor are they preserved by sleep and food , & raiment , as living bodyes are c ; and yet they are immortall , and cannot dye d . Q. VVhat else are we to know concerning the nature of Angels ? A. That they are creatures of excellent strength e , great acutenesse of understanding f , very swift and speedy in their motion g , and by creation very pure , and holy h . Q. What is the number of Angels ? A. Though they be not infinite , yet their number is very great , and to us they are innumerable . Dan. 7. 10. Ps. 68. 17. Mat. 26. 53. Heb. 12. 22 Q. What end and office were they created for ? A. To celebrate the Lords praises , and to execute his commands i , specially towards the heirs of salvation k . Q Do the Angels continue in that estate wherein they were first created ? A. Not all , for a great many fell away from that happy condition who are now become devils , Ioh. 8. 44. 2. Pet. 2. 4. Iude 6. Q. May the rest also fall away , and perish with the devils ? A. No , because they are elected of God , and so for ever upholden in that good estate . 1 Tim. 5. 27. CHAP. 8. Of the estate of man in Innocency by creation . Q HOw doth the providence of God exercise it selfe towards man ? A. In a fourefold estate ; the state of Innocency by creation afore the fall , the state of Corruption by and since the fall , the state of grace in this world , and the state of Glory in the world to come . Q What was the state of man in Innocency by by creation afore the fall ? A. God did as it were deliberate with himselfe , the father son and spirit consulting together about the making of man a , and therefore it must needs be that the state of man at the first by Gods creating of him , was very excellent . Q. Wherein did his cheife excellency consist ? A. In that he was made in the Iikenesse and image of God . Gen 1. 26. 27. Q. What was that image of God ? A. Principally it stood in knowledge , righteousnesse , and true holynesse Col. 3. 10. Eph. 4. 24. Eccles. 7. 29. Q. What was the knowledge that man was indued withall in that estate ? A. He did then truely , and distinctly know God , and the will of God b , with the nature of the creatures c , and his own present happinesse d . Q. What was that holynesse and righteousnesse ? A. That his will , and affections , with his whole heart and soule , was exactly conformable to the revealed will of God . Q. Did not man in that state besides this conformty to God enjoy communion with God ? A. Yes , at that time there was great amity , and love betweene God and man e , all the destance that is now being risen since as the effect and fruit of sinne . Q Did not the place where man was then put , something set forth his happinesse in that estate ? A. Yes ; for he was placed in Paradise which was an excellent garden planted by God himselfe , and abounding with all delight , and pleasures . Gen. 2. 8 , 9 , 10 , 15. Q But seeing man was to worke and labour in the garden in dressing and keeping it , how doth this agree with happinesse ? A. Yea very well , because happinesse doth not consist in idlenesse ; and as for his labour , it then was , and alwayes should have bin without paine , and wearinesse , if man had continued in that estate . Q. What was mans condition at that time in respect of food and raiment ? A. The earth at that time was furnished with plenty , and variety of wholesome and delightsome fruits , and he had liberty to eat of them all , except onely of the tree of knowledge of good and evill . Gen. 2. 16. Q. His food then was excellent ; but what was his apparrell ? A. Such was the strength and beauty of his body outwardly , and the perfection of Gods image , wherewith he was clothed inwardly , that he had no neede of other bodily apparrell either in respect of shame or season of weather , and therefore he lived naked . Gen. 2. 25. Q. What was his condition in respect of other creatures ? A. All the fishes of the Sea , all the birds of the ayre , and beasts of the field were all of them subject to his dominion , and rule , Gen. 1. 20 , 28 , and 2. 19 , 20. Q. But what helpe had he in his condition against solitarinesse ? A. The Lord saw it was not good for a man to be alone , and that amongst all the other creatures there was not a meete helpe for him , and therefore of a ribbe of his side he made a woman and brought her to the man to be his wife . Gen. 2. 18. &c. Q But why was man created last of all ceatures ? A. This also doth declare his excellency and happy estate by creation ; for being made last it appeareth thereby , that he was under God the end for which the other creatures were made , and so was more excellent then they , as the end is more excellent then the meanes . Q How else did the time of mans creation declare his happinesse ? A. It appeareth thereby , that God would not make him before he had first provided for him , but brought him into the world as into a great store-house already fully furnished with all variety of good things that might be for his service and comfort . CHAP. 9. Of the fall of our first Parents . Q. YOu have already shewed the state of man in Innocency by creation , what things are to be dered concerning the state of corruption ? The beginning thereof which was the fall of our first parents , and the consequents of that fall in respect of sinne and punnishment . Q. What Scriptures do prove that Adam and Eve did fall from that state of innoceney and purity where in they were created ? A. Many , but most especially the third chap. of Genes . Eccles. 7. 29. Isa. 43. 27. Rom. 5. 12 , 18 , 19. 1. Tim. 2 , 14. Q Who did fall ? A. First Eve a , then Adam b , and in him all man kind c that proceed from Adam after the ordinary way . Q. How did man fall ? A. By transgression d and disobedience e to the commandement of God , which was that they should not eate of the tree of knowledge of good and evill f . Q Wherein was this such a great offence ? for it may seeme a small matter to eat an apple or other fruit forbidden . A. This sinne was not small , but very great , as comprehending in it an heape and multitude of many other hainous evills . Q What are some of those evils comprehended in this sinne ? A. There was great umbeliefe to doubt of the truth of Gods threatning , there was great Idolatry in preferring the counsell of Satan afore the commandment of God , and great blasphemy in yeelding to Satan , when he said God forbade them that tree because he did envy their happinesse . Q. What evill else was there in that offence ? A. There was discontent with their estate , though it was exceeding good , abominable pride that would be like unto God , and horrible unthankfulnesse to sinne against God that had so highly advanced them . Q. What further evil was in it ? A. There was curiosity in desiring to know more then God would have them to know ; also also they sinned needlesly and wilfully , that commandement being so equall and easie to have beene kept . Q. How may that appeare ? A. Because man then had no inward Concupiscence or corruption of nature , as we now have , that could move him to breake the commandement , nor was he any necessitated thereto through any want , having such variety and abundance of other fruits , whereof he might freely eat . Q. What may be a last particular to shew the hainousnesse of this first offence ? A. Man shewed himselfe herein to be wretchedly carelesse of the good of his posterity , to whom in this act he was both unkind and Cruell . Q. How may that appeare ? A. In that by this meanes he brought sinne and misery upon them all . Rom. 5. 12 , 18 , 19. 1 Cor. 15. 22. Q. Why should this sinne of Adam bring the guilt of sinne and misery upon all his posterity ? A. Because he stood at this time as a publike person in the roome of all mankind , we being all considered in him as members in the head , as children in his loines , as debtors in our surety , and as branches in our roote . Q. VVhat was the cause of this great and lamentable offence ? A. It was not any weaknesse or want of power in man to stand ; for being made in Gods Image he might have stood if he would . Q. You thinke then he was not compelled and forced to sinne and breake the commandment ? A. God was so farre from forcing him to sin that he gave him power to have obeyed , and threatned him with death in case of disobedience . Q. But might not Satan compell him to it ? A. Satan could doe nothing against him by compulsion or constraint , and therefore doth onely assault him by Crafty and subtill perswasions ? Q. VVhat then was the cause of this their sinne ? A. The principall cause was man himselfe in abusing his owne freewill , to receive the temptation , which he might have resisted if he would , Eccles. 7. 29. Q How farre was Satan a cause of that first offence ? A. Though he could not constraine man to sinne without his own consent , yet he was justly to be blamed for that sinne of man , in that it was through his entisements that man was drawen unto it . Q. How did he entise man to it ? A. By abusing the serpent to seduce the woman , and the helpe of the woman to seduce the man . Gen. 3. 1 , 6. Q. VVhat are the effects and fruits of his Fall ? A. By means of this Fall both the Serpent and Satan became accursed , and Adam and Eve and their posterity plunged into a depth of sin and misery . Gen. 3. CHAP. 10. Of Sinne ; the definition of it , and the distribution into Original and actual . Q. WHat is sinne ? A. Transgression of the moral Law of God , by a Creature that is bound to keepe it ? Q. Why is sin said to be a transgression of the Law ? A. Because the Apostle Iohn doth expresly so call it a , and elsewhere it is said where there is no law b , there is no transgression Q. Why say you that sinne is a Transgression of the law of God onely ? for are not Transgressions of the Lawfull commandements of parents and other Superiors , sins also ? A. Yes so farre as they tend to the dishonour of Superiors , such Transgressions are also sins ; but the reason of that is because obedience to the lawfull commands of Superiors is enjoyned in the fifth commandement of the law of God , in which respect God is said to be the onely Law-giver Iam. 4. 12. Q. But why doe you make sinne a Transgression onely of the morall law , sith unbeliefe and Impenitency though they be against the gospel , are also sinnes , and so were violations of the Ceremoniall law that was given to Israel by Moses ? A. Violation of the Ceremonies by the people of Israel was a sinne , because the observation of them was enjoyned to that people in the second commandement of the moral law , like a●… the observation of baptisme and the Lords Supper are now enjoyned to Christians by the same Commandement . Q And why are unbeliefe and Impenitenci●… sinnes ? A. Though these be directly against the Gospel , yet they are also sinnes when they are found in them to whom the Gospels comes , as being against the first commandement of the law , which enioynes obedience to God in whatsoever he hath shewed or shall shew to be his wil . Q. Why do you make sinne a Transgression of the law by a creature ? A. Because God the Creator may do things forbidden in the Law , and yet not sinne , as to kill and destroy ; because the law is not a rule to him but to us , his owne will being his rule , Eph. 1. 11. Ps. 115. 3. Q. Why is it added , by a Creature bound unto it ? A. Because though Angels may sinne , yet many things in the law , specially in the fifth and seventh commandement are not applyable to Angels ; and as for other Creatures , the Law is no rule to them at all . Q. Who among men are tainted with sinne ? A. All that are meere men , none excepted Eccles. 7. 20. Rom. 3. 23. and 5. 12. Q. How many sorts of sinne are there ? A. Besides that first offence of eating the forbidden fruit , there is the corruption of nature which is usually called originall sinne , and the sinnes of life which are usually called actuall . Q. What is the nature of originall sinne ? wherein doth it consist ? A. It consists in the losse of Gods Image wherein man was created at the first c , and in a contrary vitiousnesse instead thereof d , Q. What is the measure or greatnesse of this sinne ? A. It contaynes not onely some one or few particular evils , but a masse of all iniquities , even the most abominable that can be named or Imagined Rom. 3. 12. 13. &c. Q. How farre doth this sinne extend ? A. It overspreads the whole race of mankind as a contagious leprosie and epidemical disease e , and infects all the powers and parts both of soule and body f . Q. How is this sinne propagated ? A. It is conveyed from parents to children not by imitation but by generation ; Gen 5. 3. Psal. 51. 5. Iob 14. 4. Ioh. 3. 6. Q. What do you understand by actuall sinnes ? A. All omissions of good g . and failing in the maner of doing it h , and all committing evill whether in thoughts i , words k , or deeds l , against any of the commandements of God . Q. Who are guilty of actuall sinnes ? A. All the children of men m ; and they that sinne the least , yet doubtlesse would do more if the Lord did not restraine them n . Q. But though all men be thus defiled with sinne , yet may not a naturall man doe some things that are good ? A. Hee may do things that are good for the act or matter of them o , but his person not being accepted p , and hsi heart q . so exceedingly corrupted , therefore all that he doth as it proceeds from him , is corrupt also and so most odious unto God r , CHAP. 11. Of the Punishment of Sinne . Q. SIth all the children of men are thus wofully defiled with sinne , what punnishment is due by reason of the Sinne ? A. In one word all kind of death a , and Cursednesse b . which in the particulars containes all the plagues that are written in Gods book c , and many more which are not written d . Q. What are the generall heads of those plagues ? A. They are temporall , and spirituall , and eternall . Q. What are the temporall plagues . A. The Cursing of the earth e , and the Creatures made subject to vanity f , and the bodyes of men become subject to plagues and paines and death g . Q. What else ? A. In name ignominie and reproach , both alive and after death h , and calamities in mens wives , children and friends i Q. VVhat other outward miseries are there ? A. In the outward estate poverty and losses k , and their very blessings to be turned into Curses l , Q. VVhat are the spiritual miseries ? A. The losse of Gods Image and all comfortable communion with him m , with bondage to the divell n , and a necessity of sinning o . Q. VVhat else are the spirituall miseries ? A. VVhen men are given up unto more sinn p as unto hardnesse of heart q , blindnesse of mind r and strong delusions s , Q VVhat is the eternall miserie ? A. Damnation and destruction in another world , 2 Thes. 1. 9. Iob. 5. 29. Q. VVherein doth that consist ? A. In being deprived of all good , and in the contrary sense and feeling of evill . Q. VVhat good shall the wicked be then deprived of ? A. They shall then be deprived of the favourable presence of God t , of the joyes of heaven u , of the society of the Saints w , and all comfort of the Creature , x , Q. And what evill shall they then have the feeling of ? A. They shall feele unspeakeable torment both in soule and body , Mar. 9. 43 , 44 , 45. Luk. 16. 23 , 24. Q. VVhat will be the effect thereof ? A. It wil cause weeping & gnashing of teeth y , the former through griefe and dolour , and both of them through indignation and despaire Q. If they must be deprived of heaven , and of the presence of God and of his Saints , what place and company shall they be in ? A. They shall be in hell as in a prison z , or deepe pitt a , or lake that burneth with fire and brimstone b , and their company shall be no other but the divell and his Angels c . Q. This punishment of the damned is in it selfe most dreadfull and terrible , but how long shall it continue ? A. The thing were something lesse grievous , if this misery would ever have an end ; but this is the aggravation of it that it must be everlasting , 2 Thes. 1. 9. Matth. 25. 41. 46. Matth. 9. 43 , 44. CHAP. 12. Of mans deliverance . Q. HAving spoken of the state of man by creation , and his estate of corruption , let us now come to the third estate , the state of grace in this life ; and first tell me whether there be any ability in man to deliver himselfe from his sinfull and miserable estate ? A. None at all ; because man being dead in trespasses and sinnes , hath no more ability to recover himselfe to spirituall life , then he that is bodily dead to recover himselfe to bodily life . Eph. 2. 1. & 4. 18. Q. How else may this inability of man appeare ? A. Man of himselfe is without strength a to any thing that is good ; and moreover , if he had power unto it , yet he hath no will to seek after God b , but to depart further and further from him c yea to expresse all enmity against him d Q. What may be a further reason to shew that man cannot deliver himselfe ? A. Man being a creature , is but finite ; and the Majesty and Justice of God which by sinne is offended and wronged , is infinite . Q. What doe you infer from thence ? A. Because there can be nothing in a finite sinning nature to satisfie an infinite offended Majesty ; but such a nature must be ever in satisfying , and never have satisfied ; therefore it was not possible that man should deliver himselfe from his sinfull and miserable estate . Q If man could not deliver himselfe , might be not be delivered by some other creature ? A. There is no man that can give a ransom to redeem another , so much as from bodily death e and much lesse from spiritual and eternal death . Q. But if one man could not redeem another , what doe you say of other creatures ? A. Other creatures are none of them of the same nature with man , and are all of them but finite , even the Angels themselves ; and therefore none of them can make satisfaction to the infinite Majesty of God . Q. If infinite justice must needs he satisfied , and neither man nor other creature are able to doe this ; how then was there any possibility that man should ever be delivered from this wretched estate ? A. The mercy of God is so infinite that he might be willing that man should be delivered , and his wisdome such that he could finde out some way and means of deliverance ; and his power such that he was able to accomplish the way which his wisdom should devise ; and therefore there was a possibility that man should be delivered . Q. But whether is there any way of deliverance already found out , and man actually recovered ? A. Yes , the Lord hath wrought redemption , and raised up an horne of salvation for his people , Psal. 111. 9. Luke 1. 69. Q. Is God himselfe then the Authour of mans deliverance ? A. Mans misery being sinne against God , and punishment from God , therefore God onely must be the authour of his deliverance , if he ever be delivered . Q. What moved God to work mans deliverance ? A. Not because he had any need of man e , for he could have been absolute and alsufficient of himselfe , if all men had perished everlastingly , as he was before man had any being . c Q. Did God procure mans deliverance , because man did so deserve ? A. Man deserved it not , but the contrary , because he fell wilfully from that happy estate wherein he was created , whenas he might have continued happy if he would : therefore it had been no unrighteous thing if God had left him in that misery whereinto he had brought himselfe , Pro. 1. 31. Q. Did the Lord worke the deliverance of man , because man did importunately seek and sue unto him for the same ? A. Man did not seek and sue unto God at all , but fled from him , Gen 3. 8. Rom. 3. 11. And if he had sought unto God for helpe , God was not bound to afford it ; and how much lesse when he sought it not ? Q. If God did not worke the deliverance of man because himselfe had need of it , or because man did desire it , what then was the cause that moved him to it ? A. Onely his free grace , mercy , and love , Iohn 3. 16. Eph. 2. 4 , 5. Titus 3. 4 , 5. Q. What is the true way and means of deliverance ? A. Onely the Lord Jesus Christ , Genes 3. 15. Acts 4. 12. 1 Iohn 5. 12. CHAP. 13. Of the person of Christ , and his divine and humane nature ? Q. WHat things are to be known and believed concerning Christ ? A. His Person , his Office , his Actions , the benefits that come by him , and the means how we are made partakers of him and all his benefits . Q. What is his person ? A. It is God and man united together in one person . Q. How may it be proved that Christ is God ? A. By sundry places of Scripture , wherein he is expresly so called , Isa. 9. 6. Iohn 1. 1. Rom. 9. 5. Phil. 2. 6. 1 Iohn 5. 2● . Q. How else ? A. Because Eternity a Omnipotency b Omniscience c and Omnipresence d which are properties peculiar to God , are all of them ascribed unto Christ . Q. How else may the Godhead of Christ be proved ? A. Because the creation of the world e the forgivenesse of sinnes f the working of miracles g which are workes that can be done by none but God , are all of them ascribed to him as the authour of them ; and because he is made a lawfull object of divine worship h Q. Why was it requisite that Christ our Saviour should be God ? A. That he might beare the weight of Gods wrath without sinking under the same i that he might overcome death k and his sufferings might be of sufficient worth and value to satisfie the infinite justice of God l Q. Is Christ also truely partaker of the nature of man ? A. Yes , for he is frequently called man , and the sonne of man m and said to be made flesh n and partaker of flesh and blood o Q. Why was it requisite that he should be man ? A. That he might suffer death for us p sanctisie our nature q and that we might have accesse with boldnesse unto God r Q. But sith he was God from everlasting , how came be to be man also ? A. When the fulnesse of time was come s he became man , not after the ordinary and usuall way of generation by man and woman together , but he was conceived by the holy Ghost in the womb of a Virgin , without a father t Q. Sith there are two natures in Christ , the Divine and humane , whether is Christ then two persons ? A. By no means , but one onely , 1 Cor. 8. 6. 1 Tim. 2. 5. Q. But is not Christ a person in respect of his Godhead ? A. Yes , the second person in the blessed Trinity . Q. Is not another man who hath the whole nature of man in him , both body and soule , a perfect person ? A. Yes , it is even so . Q. Why then is not the humane nature in Christ a distinct person ? A. Because it never had subsisting and being of it selfe , but in the person of the Son of God being assumed unto it from the first moment of its being , Heb. 2. 16. Q. If both the humane and divine nature be in Christ , and yet Christ but one person ; is then the Godhead become the manhood , and the manhood the Godhead ? A. Not so ; this Union of two natures in one person doth not confound the two natures , nor destroy the properties of either ; but these still remain unconfounded and distinct in that one person . CHAP. 14. Of the Office of Christ to be a Mediator . Q. HAving spoken of the person of Christ , tell in the next place what is Christs Office ? A. His Office in the generall is to be a Mediator between God and man , to worke reconciliation betwixt them . 1 Tim. 25. 2 Cor. 5. 18 , 19. Q. What need was there of such a Mediator ? A. Very much need , because by the sinne of man there was now grown enmity between them , God being offended with man , and man being enemy to God . Rom. 5. 9 , 10. Col. 2. 21. Q. Is Christ the onely Mediator ? or are there not others that may be mediators also ? A. Properly there is no other mediator between God and man but Christ onely , 1 Tim. 2. 5. Iohn 14. 6. Q. Who gave Christ a Commission or calling to the Office of a mediator ? A. As no man can lawfully intrude himselfe into any office without a lawfull calling , no more did Christ intrude himselfe into the office of a Mediator , but was lawfully called and authorized thereunto by the father , Isa 42. 1 , 6. Iohn 6. 29. & 10. 36. Heb. 5. 4 , 5. Q. How was he furnished with gifts and abilities for discharge of this office ? A. As God never calleth any to any office , but he gives them gifts requisite thereto : so Christ was furnished with all wisdom & knowledge , and other gifts of the spirit , that might fully fit him for his office of Mediator , Col. 2. 3. Isa. 11. 2. & 61. 1. & Heb. 1. 9. Iohn 3. 34. Q. Whether is Christ Mediator according to his humane nature , or according to his divine ? A. The office of mediation belongeth to whole Christ , as he is God and man , and not in respect of either nature alone . Q. How may that appeare ? A. A Mediator should be a fit and middle person to deale between two that are at variance : but if our mediator be considered as God onely , he should then be too high to treat with man , and had he been man only he should have been too low for God . Q. VVhat may be a further reason thereof ? A. If the acts of his mediation doe proceed from him , being considered onely as God , they then cannot be applicatory unto us ; and if they proceed from him onely as man , they then cannot be of sufficient value to be satisfactory unto God . Q. Doe you then think that in the execution of his office of mediator both the natures doe joyntly concurre ? A. It is even so indeed ; God-man , whose Christ is our mediator . Q. How long hath Christ had this office ? A. In respect of Gods decree he was appointed to it from eternity a in respect of vertue and efficacy he was mediator from the beginning of the world when need was b Q. But when was he manifested in the flesh ? A. In respect of his manifestation in the flesh , he was given in the fulnesse of time in these latter daies , 1 Pet. 1. 20. Gal. 4. 4. 1 Tim. 2. 6. Q. VVhat is the effect and benefit of his mediatorship ? A. Hereby God and man that were at enmity are reconciled together againe , and made one , Col. 1. 20. Eph. 1. 10. & 2. 14 , 15. CHAP. 15. Of the covenant between God and man , the covenant of worke , and the covenant of grace , and the difference between them . Q. HOw doth Christ as Mediator reconcile God and man again ? A. By making a new Covenant and agreement betwixt them , which is called the covenant of grace ? Q. Is the covenant of grace made with respect to Christ ? A. Yea , had it not been for Christs sake , and through his mediation , God would never have made such covenant with man . Q. How may that be proved ? A. This covenant is said to be confirmed in Christ a and Christ is said to be the Mediator of the covenant b the Angell of the covenant c and sometimes the Covenant it selfe d Q What is this covenant of grace . A. That wherein God for Christ his sake promiseth forgivenesse of sinnes , and everlasting happinesse to them that believe on Christ . Q Is there not mention in Scripture of some other covenant of God to man , besides this covenant of grace in Christ ? A. Yes , there is that generall covenant with mankind , that the word should not be drowned any more with water , and that the succession of day and night , and other seasons , should be maintained as long as the earth shall endure . Gen. 9. 11. & 8. 22. Q These Covenants are onely concerning externall and earthly lessings ; but is there not some covenant concerning everlasting happinesse , besides that covenant of grace in Christ ? A. Yes , that which is usually called the covenant of works , Gal. 4. 24 , 25. Rom. 10. 5. Q What is that covenant of works ? A. That whereby God promiseth all life and happinesse , upon condition of perfect obedience to the law in a mans own person , with a threatning of everlasting death & cursednesse for the least transgression , Rom. ●0 . 5. Gal. 3. 10. Gen. 2 , 17. Q VVherein do these two covenants differ ? A. The covenant of works being made with man in innocency may be called a covenant of amity or friendship between God and man being friends ; but the other is a covenant of gracious reconciliation , when sinne had brought in enmity betwixt them , 2 Cor. 5. 19 , 20. Q. VVhat is another difference ? A. The one belongs to Adam , and all his posterity ; the other belongs onely to the elect , or at the most onely to such as have the Gospel preached to them , Eph. 2. 12. Q Is there not some difference in regard of the blessings promised to either of them ? A. Yes for the one promiseth life upon condition of perfect obedience ; but if sinne be once committed , it knows of no forgivenesse , nor recovery e but the other promiseth forgivenesse of sinnes f and renovation of our natures g and to write the Law in our hearts h . Q How do they differ in regard of the conditions of them ? A. The one promiseth nothing but upon condition of fulfilling the law in our own persons i , which to man since the fall is utterly impossible k ; but the covenant of grace promiseth life upon condition of believing in another , the Lord Jesus Christ l Q. VVhat are the effects of either of these covenants ? A. The one now works nothing but the discovery of sinne m , and bondage n , and wrath o , requiring many things , but not giving any power to perform p , but the other worketh in us what it requireth of us , being the ministration of the spirit , and righteousnesse and life q ; and the power of God to salvation r Q. VVhat is the continuance of either of them ? A. The one is broken by the sinne of man s , and abrogated to them that are in Christ t but the other shall never be removed nor disanulled to them that have once truly believed in him u Q. VVas the covenant of grace revealed and dispensed in the times afore Christs Incarnation , or only since his comming in the flesh ? A. There hath been the same covenant of grace for substance , in all times and ages of the Church , since the fall of man till this day , Gen. 3. 15. & 15. 5 , 6. Iohn 8. 56. Acts 15 , 11. Heb. 13. 8. Q. But hath there not been some difference between the administration of the covenant of grace in former times , and in these daies . A. Yes , there hath been difference in regard of the manner of administration , and therefore it is that they are called two Covenants , or Testaments , the Old and the New w when for substance it is but the same . Q. VVherein stands that different manner of administration ? A. Then it was more burden some in regard of the multitude of Ceremonies and sacrifices , now it is more easie ; Then it was more darke , in regard of Types and shadows , now apparent and cleer . Q. VVhat may be the further difference ? A. Now there is more power and efficacy of the Spirit , and the graces of it , in the hearts of Gods people genreally , then was then : and whereas then it was only to be one people , now it is to all Nations . CHAP. 16. How Christ is the Prophet , Priest , and King unto his people , and in particular of his Propheticall Office . Q. YOu have shewed that the Office of Christ in generall is to be a Mediator , to reconcile God and man together by meanes of the new covenant , or covenant of grace ; tell me now what are the speciall parts of his Mediatorship ? A. He is a Prophet , a Priest , and King . Q. How may it be proved that Christ hath this threefold Office of Prophet , Priest , and King ? A. First , by the condition of his people , lying under a threefold misery of ignorance , estrangement from God , and inability to recover themselves , and return unto God again , Q. How doth this prove it . A. The first of these miseries is holpen by Christs Propheticall office , the second by his Priestly , and the third by his Kingly . Q. How else may this threefold office of Christs be proved ? A. By the order and manner of bestowing salvation upon his people , which must first be revealed and made known , then purchased and procured , and lastly effectually applied . Q. And how doth this prove it ? A. The first of these is done by Christs Propheticall office , the second by his Priestly , and the third by his Kingly . Q. VVhat may be a further proofe of this three fold Office of Christ ? A. The practice of Christ , who first lived as a Prophet teaching the will of God secondly as a Priest he offered himselfe on the Crosse ; and then as a King he applies unto his people all the benefits of his passion . Q. Come we now to the particulars , and tell me how it may be proved that Christ is a Prophet to his people ? A. Because he is expresly so called a , as also by other titles importing the same thing ; Q. VVhat are those other titles ? A. He is called Counsellor b , Messenger c , Doctor or Master d , Apostle e , Speaker f , the Shepheard and Bishop of our soules g , the faithfull and true witnesse h Q VVhat is the work of Christ as a Prophet ? A. To reveale and make known to his people the counsell and will of God , Deut. 18. 18. Iohn 1. 18. & 4. 25. & 15 15. Matth. 11. 27. Q How doth he this ? A. Outwardly by such means as he hath appointed , and inwardly by the teaching and illumination of his holy Spirit . Q. VVhat are the outward meanes ? A. They are divers and sundry , according as it pleased him i ; but chiefly they are the holy Scriptures k , and the ministery of men appointed to speak in his name l Q. What is the teaching of the holy Spirit ? A. It is that inward work of the holy Ghost upon the soule , whereby the outward teaching is made efficacious and powerfull for opening the understanding and humbling the heart to embrace the truth and will of God , Iohn 16. 13. & 14. 26. 1 Iohn 2. 27 Q. When hath Christ performed his office and function of a Prophet unto his people ? A. Both when he was upon earth in his own person m , and also in all times and ages of the Church , both afore his incarnation n , and since his Assention into heaven o Q. How much of the will of God doth this Prophet make known unto his people ? A. All that is requisite for our Salvation ; Iohn 15 15. & 4. 25. & 16. 13. & Deut. 18. 18. Q. What then is to be thought of all Doctrines , Traditions , Revelations and Ordinances which he hath not appointed ? A. They are all to be rejected and accursed p , as being injurious to the perfection and fulnesse of the Propheticall office of Christ : CHAP. 17. Of the Priesthood of Christ . Q. IS Christ also a Priest ? A. Yes , and is frequently so called , Psal. 110. 4. Heb. 2. 17. & 3. 1. & 4. 14 , 15. & 5. 5 , 6 , 10. & 8. 1. & 9. 11. Q Was he a Priest after the order of Aaron ? A. No , but after the order of Melchizedek , Psa. 110. 4 Heb. 7. 11 , 21. Q. How may that appeare ? A. Aaron was of the Tribe of Levi , but Christ was of the Tribe of Iudah a ; and whereas Aaron had father and mother , Christ as he was man was without a father , and as God without mother b Q. How else ? A. Aaron and his successors being sinners , had need to offer sacrifice first for their owne sinnes , and then for the peoples : but Christ being altogether without sinne , did offer sacrifice onely for the people . Heb. 5. 3. & 9. 7. & 7. 26 , 27. Q. Is there not some difference between the Priesthood of Aaron and Christs Priesthood , in respect of the manner of entrance in the same and continuance therein ? A. Yes , for Aaron and his successors were ordained without an oath ; but Christ with an oath c . And whereas the Priests of the law died and had successors , Christ hath an unchangeable Priesthood , continuing Priest for ever d Q. How doe these priesthoods differ in respect of the sacrifices offered thereby ? A. The one offered the bodyes and blood of beasts ; but Christ offered up himselfe , and so was both Priest and Sacrifice , Heb. 9. 12 , 14 , 26. Q. Is there not some difference in regard of the number of their Sacrifices ? A. The Sacrifices of the Law were many , because of their imperfections , but Christ hath offered up himselfe once for all , Heb. 7. 27. & 9. 25 , 26. & 10. 12 , 14. Q. What are the workes performed by him as a Priest ? A. Oblation or offering a Sacrifice e , and making request or intercession for his people f Q. What was the Sacrifice which he offered ? A. Himself as he is man g , his humane soule h , and body i Q. VVhat kind of Sacrifice was this ? A. It was bloody , or by blood k , it was spotlesse l , and perfect m , and most pleasing unto God n Q. VVhat Altar did he offer this Sacrifice upon ? A. The Altar must need be heavenly , as the Priest and Sacrifice were ; and the use of an Altar being to sanctifie the gift , and therefore greater then it w ; and therefore it was not the crosse of wood , but the Godhead of Christ , which was the Altar on which he sacrificed himselfe x Q. Whether is Christ the only Priest unto God in these daies , or are there not others who are Priests also ? A. All Christians are called Priests to offer up unto God the spirituall Sacrifice of prayer and thanksgiving , and the like y ; but to be a Priest to offer up a Sacrifice propitiatory is proper and peculiar unto Christ onely z Q. What acts doth Christ perform in making intercession for his people ? A. He appeares in the presence of God for them a , presenting before God the vertue and value of his death and bloodshedding b , with some expression of his will before God for their good c Q. In what manner doth he make this intercession ? A. Not with teares and words , and prostrating of his body , as he did on earth , but in such a manner as is suitable to his state of glory . Q. What are the benefits of this intercession of Christ ? A. Forgivenesse of sinnes daily continued and applied d , with continuance in Gods favour e , and acceptance of our imperfect services f . Q. What are the benefits of this intercession ? A. Hereby believers are defended and secured against the accusations of all their enemies g , with certainty of salvation in Heaven h . CHAP. 18. Of the Kingly office of Christ . Q. HAth Christ also the office of a King ? A. Yes , for he is often expresly so called a , and hath the ornaments of a King ; Q. What are those ornaments ? A. To sit upon a Throne b , to weare a Crown upon his head c , and to have a Scepter in his hand d Q. How is he King of his people ? as God onely , or as man also ? A. Not as God onely , but as Mediator , God and man in one person . Q. How is that proved ? A. Because he that was born and given to us hath the government upon his shoulders e , and he that was crucisied is made Lord and Christ f ; now to be born , and given , and crucified , cannot be said of God onely , Q. How else may it appeare that Christ is King not as God onely , but as man also ? A. Because the time will come when he shall deliver up the Kingdome to the father g but as God he shall reign with the father unto all eternity . Q. Is any work of Christ as King anywhere expresly ascribed unto him as man ? A. Yea , authority to execute judgement as a Kingly work ; and this belongeth unto Christ as man , Iohn 5. 27. Q. Over whom is Christ a King ? A. Over all creatures in Generall h , over the visible Church in speciall i , and over the elect in a most speciall manner above all other k Q How is he King over all creatures ? A. In sustaining and disposing of them all by his providence , as may be for his glory , and the good of the elect , Heb. 1. 3. Col. 1. 16. Pro. 8. 15 , 16. Isa. 43. 14 , 15. Q. And how is he King of the visible Church ? A. In that he gathereth men into it l , appoints Ordinances and Officers unto it m , and prescribeth laws n for the manner of carrying on all things therein ; Q How doth Christ all these things in the Church ? A. He doth them all by his word , which is therefore called the word of the Kingdome , Mat. 13. 19. Q. And how is Christ King of the Elect ? A. Not onely by his providence , as over all creatures : nor only by his Word and Ordinances , as to the visible Church , but also by the speciall working of the grace of his holy Spirit in their hearts , Ezek. 36 26. Eph. 1 22. Col. 1 18. Q. Hath not the Kingly office of Christ some that are enemies unto it ? A. Yes , sin and the world , the divel and death . Q. VVhat are the acts of Christs Kingly office in respect of those his enemies , and the enemies of his Church and elect people ? A. To bridle o and subdue p them all . Q. VVhat are the properties of Christs Kingdom ? A. It is lawfull q , spirituall r , powerfull s , righteous t , large u , and everlasting w CHAP. 19. Of Christ his humiliation . Q. HAving spoken of the person & Offices of Christ , how are we in the next place to consider of his actions ? A. In a twofold estate : his state of humiliation , and his state of exaltation . Q VVhat are the generall acts of his humiliation ? A. Laying aside the full manifestation of his divine Majesty for a time a , and assuming unto him the nature of man b Q. VVhat else ? A. It was a great act of his humiliation , that he became subject to the law c , and not onely a man , but in the meanest condition of men d . Q. VVhat may be evidences that he was a man of a very mean condition and state ? A. His poore birth , his afflicted and poore life , his shamefull and accursed death , with the things that follow afterward , do evidently shew the same . Q. What was his poor birth ? A. He was born of a poor Virgin for his mother who was espoused to a Carpenter for her husband ; and when he was born was wrapped in swadling clothes and layd in a manger , because there was no room for his poor mother in the Inne , Luke 2. 7. Q. What else was the testimony of his poore birth ? A. When he was presented to the Lord in the temple with an offering , the offering was but a paire of turtle doves or two yong pigeons , which was an offering appointed at the birth of children of the poorest sort of people . Luk. 2. 24. Levit. 12. 8. Q. What was his poore and afflicted life ? A. His fleeing into Aegypt from the rage of Herod e , his poverty in outward estate f , and his subjection to his parents g as any other child . Q. VVhat else were testimonies of his afflicted life ? A. His temptations from the divell h , his wearysome journeys from place to place i , and his manifold persecutions from the hands and tongues k of wicked men , Q. What was his shamefull , painefull and accursed death ? A. It was his crucifying or death upon the Crosse l , which was a death accursed by the Law m Q. Wherein was the shame of that death ? A. It was shamefull in that he was Crucified in the midst betwixt two theeves n , and Barabbas a Murtherer counted more worthy then he o Q. What else was the shame and paine of that death ? A. He was Crowned with thornes , and otherwayes derided by the people and priests , his hands and feete were nailed to the Crosse , and his side was pierced with a Speare to the effusion of water and blood , Math. 27. 29. 30. 31. Iohn 19. 34. Q. What else was there in his death ? A : That which was the greatest of all was , that he endured a grievous agony with his fathers wrath , Mat. 26 , 37. 38. and 27. 46. Q What followed after his death ? A. He was buried in the grave p , and continued under the power and dominion of death for a time q , Q. What was the end of all this Humilation of Christ ? Q. That he might make satisfaction to the justice and honour of God , which had been wronged by our sinnes r , and to procure for us reconciliation with God and eternall life s , Q. How came Christ to be liable to make satisfaction for our sinnes ? A. Because he voluntarily became our Surety , and so was to pay the debt that we were in unto God , Heb. 7. 22. Psal , 40. 7. CHAP. 20. Of the exaltation of Christ , and his Resurrection from the dead . Q. HAving considered of Christs Humiliation , how are wee in the next place to consider of his exaltation ? A. The exaltation of Christ is to be considered both in respect of his Godhead and his manhood , and in the severall degrees thereof . Q. What is his exaltation in respect of his Godhead ? A. It is nothing else but the manifestation of that divine power and glory of his , which had beene so much concealed in all the time of his humiliation , Iohn 175. Rom. 1. 4 : Q And what is his exaltation in respect of his Manhood ? A. It consists partly in laying aside all those infirmities which it had beene subject unto in the time of Humiliation by hunger , thirst , wearinesse and the like , which are all of them removed and done away , 1 Cor. 15. 43. Q. Wherein else doth this exaltation consist ? A. In that the humane nature of Christ was filled with all the glorious excellencies that a creature is capable of , and this both in respect of his soule a , and in respect of his body b , Q. Doth the bodie of Christ by meanes of his exultation or Glorification become infinite , or Omnipresent or in many places at once ? A. As the soule of Christ being Glorified doth still retaine the nature of a soule : so his bodie doth still retaine the essentiall properties of a bodie c , and therefore is not infinite nor omnipresent , for that were to destroy its essentiall properties , Q. VVhat are the degrees of Christs exaltation ? A. His resurrection from the dead , his ascention into heaven , and his sitting at the right hand of God . Q. VVhat meane you by his resurrection from the dead ? A. I meane that his body which was dead was quickned againe d , by the uniting together of his soule and body againe , which in death had been separated : and also that being quickned he came forth again out of the grave e . Q. VVhat certainty is there of this resurrection of Christ ? A. The scripture saith that Christ is risen indeed f , and his resurrection hath beene witnessed by many cleare and pregnant Testimonies , Q. VVhat are those testimonies ? A. The blessed Angels did witnesse that Christ was risen from the dead g ; so also did the watchmen which were set to have kept him from rising h , and likewise certaine godly women i , to whom he shewed himselfe alive after his Resurrection . Q. What further Testmonies was there of Christs resurrection ? A. The Apostles who were witnesses appoined of God for this end k , doe frequently testifie the same l . Q. Did not Christ also declare his owne Resurrection by shewing himselfe upon earth after he was risen from the dead , afore he ascended into Heaven ? A. He shewed himselfe alive by appearing to many within the space of those forty dayes betweene his Resurrection and ascention Acts 1. 3. Q. What are some of those apparitions of Christ in those dayes ? A. He appeared to Mary Magdalen m : and to other Godly Women n , to two disciples as they were going to Emmaus o , and to all the disciples together except Thomas p . Q. To whom else ? A. To the disciples at another time and to Thomas being with them q , to seven of them at the sea of Tiberias r , to the Eleven a in Mountain of Galilee s , and upon the mount of Olives t , and to above five hundred brethren at once u . Q. You have sufficiently shewed the certainty of Christs resurrection ; tell likewise the time of it , when it was that he arose . A. Hee rose againe the third day after he was put to death , 1 Cor 15. 4. Q. By what power did he rise againe ? A. By the power of the father w , and his owne almighty power x . Q. What were the ends of his Resurrection ? A. He rose againe to shew the dignity of his person y , to fulfill the scriptures z , and to shew that there was sufficiencie of merit and satisfaction in his death a . Q. Open this last a little more plainely . A. When a suretie apprehended and laid in prison hath fully discharged the debt , it is meete that then he should be released , and when he is released , it appeareth thereby that the debt is fully paid : so when Christ had fully satisfied for our sinnes , it was meete he should be released from death , and being so released it appeareth thereby that satisfaction for our sinnes was fully made . Q. What other ends were there of the Resurrection of Christ ? A. He rose that he might have Lordship and Dominion over quicke and dead b , which he had duely purchased by his suffering . Q. Could Christ have performed the office whereto he was appointed , if he had not risen from the dead ? A. That may be another end of his Resurrection , namely that he might performe the office of an eternall Priest , and Prophet and King unto his People , which he could not have done if he had still remained under the power and Dominion of Death . Q. What are the benefits of Christs Resurrection ? Hereby believers may be assured of their Iustification from all their sinnes c , of their spirituall rising to newnesse of life d , and of their Resurrection to glorie at their last day e . CHAP. 21. Of Christs Ascention into Heaven . Q WHen Christ was risen from the dead , did he still continue upon earth ? A. No , but after a time he left this world , and ascended into heaven Iohn 16 28. Q What was the place from whence he did ascend ? A. In generall from this world , and in speciall from the mount of Olives neere unto Ierusalem Acts 1. 12. Q What was the place to which he did ascend ? A. The third heaven , farre above this earth , and all these inferior and visible heavens . Mark 16. 19. Luk. 24. 51. Act. 1. 11. Ioh. 14. 1. 2. Eph. 4. 10. Q. Was this ascention of Christ a true and reall mutation and change of place , or onely a change of his Estate ? A. Though Christ in respect of his Godhead be everywhere present a , and in respect of the power and comfort of his spirit be present with all his saints upon earth b ; yet his ascention into heaven was such a true and reall change of place , that in respect of his bodily presence he is now no more upon earth , but in heaven c , Q. What was the efficient cause of Christ ascention ? A. The power of the father , in respect whereof he is said to be received or taken up d ; and his owne Almighty power , in respect of which he is said to ascend , or goe up e . Q. When was the time of this ascention ? A. Forty dayes after his Resurrection from the dead Act. 1. 3. Q. Why did he ascend no sooner ? A. Because he would first sufficiently confirme the faith of the disciples concerning his resurrection , and fully instruct them in the things pertayning to the kingdom of God . Acts 1. 3. Q. Why did he stay upon earth no Longer ? A. To shew that it was not an earthly life , which he now affected or minded . Q. Who were witnesses of his Ascention ? A. The disciples who were with him at that time upon the mount of Olives , and certaine Angel which then appeared . Acts 1. 9. 10. 11. Q. For what end did Christ ascend into heaven ? A. That he might fulfill the scripture f , and fully performe his office g , and take possession of the glory that was due unto him h . Q. What else were the ends and fruits of his ascention ? A. The leading of Captivity Captive i , the giving of gifts unto men k , the pouring out of his spirit upon his people l , and preparing a place for them m . CHAP. 22. Of Christs sitting at the right hand of God , and his returne to the last judgement . Q : BEsides the Resurrection and ascention of Christ , what further degree is there of his exaltation ? A. His sitting at the right hand of God Psal. 110. 1. Mark . 16. 19. Eph. 1. 20. Col. 3. 1. Heb. 1. 3 , 13. and 8 , 1. and 10. 12 , 13. Q. VVhat are we to understand by Christs sitting at the right hand of God ? A. That fulnesse of excellent majestie and glorious Dominion whereto he is now advanced , farre above the most glorious Angels and every other creature , Eph : 1. 20 , 21 , 22. Heb. 1. 13. Q. But divine dominion and soveraignty over all Creatures belonging to the father and to the holy Ghost , why is this peculiarly ascribed unto Christ ? A. Not in respect of right but the actuall and immediate exercise thereof ; for the former belonging to all the divine persons , this latter is now peculiarly committed unto Christ : Ioh. 5. 22. 27. Act 10. 42. and 17. 31. Q. VVho gave Christ this great authority thus to sit at the right hand of God ? A. He did not come unto it by any unjust usurpation , but it was given unto him by God . Eph. 1. 20. Phil. 2. 10. Iohn 5. 22. 27. and 17. 2. Q. And why did God give this great advancement unto Christ ? A. Because the sonne did voluntarily humble himselfe to the greatest degree of obedience and humiliation ; therefore the father gave unto him this exaltation and advancement , as a reward and recompence of that his humiliation , Phil. 2. 10. 11. Isa. 5. 3. 12. Q. Doth Christ sit at the right hand of God in respect of his divine nature onely or in regard of his manhood also ? A. This dignity belongs to Christ as God and man in one person , and not in respect of one of his natures alone . Q. How may that appeare ? A. Because it is given to him immediately upon his Ascention into heaven a , and is to be exercised by him both as Davids Lord b , and also as he is the sonne of man c . Q. How long shall this sitting of Christ at Gods right hand continue ? A. Vntill all his enemies be made his footstoole Psa. 110. 1. 1. Cor. 15. 25 ? Q. Shall it never cease and have an end ? A. If we speake of his reigning and ruling in a way and manner peculiar and appropriate to his person , so we may safely say that when all his enemies are put under his feet , then shal be the end , when he shall deliver up the kingdome to the father , and himselfe be subject to him , 1 Cor. 15. 24 , 25 , 28. Q. What shall be the last act of this glorious power and authority of Christ , and so the last degree of his exaltation ? A. His returne to Iudgement at the last day , when he shall come a second time into this world with unspeakable majestie and glory , to judge the Quick and dead 2 Tim: 4. 1. Act. 10. 42. and 17 , 31. and Mat. 25. 31. and 26. 64. & 2 Thes. 1. 7 , 8 , 9. CHAP. 23. Of faith and union with Christ . Q. YOu have spoken of the person , Offices and actions of Christ ; you are now to shew the benefits that come by Christ , and how we are made partakers of Christ and of his benefits ? A. We are made partakers of Christ and all his benefits by faith alone , Iohn 1. 12. and 3. 16 , 18 , 36. and 20. 31. Eph. 3. 17. and Act. 16. 31. Q. What meane you by faith ? A. That grace of the spirit whereby we receive Christ , which is wrought in our hearts in our effectuall calling ? Q How is faith wrought in effectuall callings ? A. Effectuall calling consists of two parts , the offer of Christ to the soule , and the soule excepting of that offer or the call of God when he calls the soule to come to Christ , and the answere of the soule unto that call a : now this latter is nothing else but faith : Q. How is faith wrought in us ? A. Not by any power of our owne freewill b , or meerely by morall perswasion c ; for we are dead in sinnes and treepasses d . Q. How then is it wrought ? A. By the almighty power of the spirit of God as the author of it e ; and by the word as the instrument thereof f , Q. How doth the word worke faith ? A. The Law prepareth for it g , by convincing the soule of sinne h , and terrifying for the same i , through the worke of the spirit of bondage k : Q. And what doth the Gospel ? A. It presents the excellency and worth of Christ as an onely and alsufficient saviour l ; but withall convincing the soule of its great sinne in not beleeving in Christ m , of its utter insufficiency to come to him n , and its great unworthynesse o to have any part or portion in him . Q. What followeth hereupon ? A. Hereby the soule feeling it selfe to be utterly lost is further and more kindely broken and humbled , Luke 19. 10. Isa. 61 , 1 , 2 , 3. Math. 11. 20. Zac : 12. 10. Q What else is done by the Gospell in the working of faith ? A. It sweetly encourageth poore lost soules to come to Jesus Christ p , and enableth them so to doe , rowling and resting themselves upon him q , by the helpe of the spirit of grace r , which is ministred thereby s , Q It seemes then you make Christ the object of faith ? A. Yea ; not onely the whole truth of God t , but specially Christ Jesus as he is set forth in the promises of the gospel , is the obiect of saving faith u , Q. Wherein doth the nature of this faith consist ? A. Not onely in knowledge of the revealed will of God w ; and in assent to the truth thereof x ; for so much may be found in devils y . Q. What is there more then this in saving faith ? A. There is also a comming unto Iesus Christ z , with affiance a , and reliance upon him b , Q. What is the subject in whom this faith is wrought ? A. This faith is not wrought in any reprobate but only in the elect c ; and not onely in the understanding , or only in the will but in the whole heart d . Q. And what an heart is it in whom this faith is wrought ? A. Onely the heart of such an one as is now a poore , lost and broken-hearted sinner : Math. 9. 12 , and 11 , 28. Luke 19. 10. and 3. 4 , 5 , 6. Q. VVhy say you so ? A. Because till the heart be thus prepared , men will never come to Christ e , nor can they truly beleeve on him f , Q. VVhat thinke you then of those who professe themselves to be true beleevers , and yet were never in any measure thus prepared and humbled ? A. The case of such professors is very dangerous . Q. Why say you so ? A. Because the fallow ground of their hearts being never broken up , they doe but sow among thornes g , & so the stoninesse of their hearts not being removed by any sound & thorough worke of contrition and humiliation , therfore though they may for a time receive the word with joy , and beleeve for a season , yet they are like to be but temporary beleevers , and in time of temptation fall away h , Q. You have shewed the cause , and the object , the nature and subject of faith ; tell me now what are the principall effects of faith ? A. Hereby we have union with Christ himselfe i , and so communion with him in all the benefits which he hath purchased for the Elect k . Q. What understand you by union with Christ ? A. That spirituall conjunction l betweene Christ and the beleever whereby the beleever hath possesion of Christ as his owne m , dwelling in Christ n , and Christ in him o , and is made one spirit with him p . Q. By what comparisons or similitudes is this union expressed in Scripture ? A. It is expressed by that union that is between the husband and wife q , the vine and the branches r , and the head and the members s . Q. What benefit comes to beleevers by meanes of this their union with Christ ? A. Being one with Christ , therefore Christ will be sure to take all their Injuries and afflictions as if they were his owne t , will free them from condemnation u , and afford unto them communion with him in all his benefits w , Q. What are those Benefits of Christ wherein beleevers have communion with him by vertue of this their union ? A. Some of the principal are Justification x , Adoption y , and Sanctification z , besides which if God give us Christ , he will with him freely give us all things also a . CHAP. 24. Of Justification & of Adoption . Q LEt us come to the first of these benefits which is our justification ; and first tell me what is the meaning of the word to justifie ? A. It doth not signifie to make an unjust man just by changing his qualities ; for then it were all one with sanctification from which it is distinct 1 Cor 6. 1. 1. Q. What then doth it signifie ? A. To Iustifie is frequently opposed to condenme a , and therefore it doth properly signifie to acquit from blame and punishment Q. What is the cause of our justification . A. The impulsive cause that moveth God to justifie a sinner is nothing else but his free grace : Rom. 3 24. Tit 3. 7. Q. VVhat is that for which God doth justifie ? A. God doth not justifie us without righteousnesse ; for then how should God be just b ? but he justifieth us by and for a righteousnesse which is most exact and perfect . Q. What is that perfect righteousnesse ? A. Not our own righteousnesse in obedience to the Law c , for that is most imperfect d Q. What righteousnesse is it then ? A. That perfect righteousnesse whereby we are justified is that righteousnesse which was wrought by Christ , and inherent in his person , Isai 45. 24 , 25. Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 18 , 19. Q. How comes the righteousnesse of Christ to be ours , that we may be justified thereby ? A. God doth graciously impute it to us e , and faith is the instrument for the receiving of it f , that so by it we may be justified ; Q. Open this a little further , how faith is considered when we are said to be justified by faith ? A. Faith is not considered in justification properly , as if the very act of believing were the matter of our righteousnesse ; neither doth it iustifie as a work or vertue in us by any merit of it selfe . Q. Why may not faith be considered in our justification as a work or vertue in us ? A. Because all workes of ours are excluded from being any cause or matter of our justification g ; and therefore if faith were so considered , it must then be excluded also ; Q. How then is faith considered when we are said to be justified by faith ? A. Onely relatively in respect of the object of it , which is Jesus Christ and his righteousnesse . Q. Faith being not considered in our justification properly as a worke or vertue in us , it must needs then be considered relatively in respect of Christ the object of it ; but how may the truth of this yet further appeare ? A. As the Scripture saith we are justified by faith , so it also saith Christ is our righteousnesse h , and that we are justified by Christ i . Q. VVhat else may be said for the further clearing of this truth ? A. Sometimes this phrase , to be justified by faith , is expounded in the words immediately following , to be nothing else but to be justified by Christ , Gal. 2. 16. 17. Q. VVhat are the parts of justification ? A. Justification is onely one benefit of God vouchsafed to believers ; but there are two parts thereof inseparably conjoyned , namely , forgivenesse of sinnes through the sufferings of Christ , and accounting a man just and righteous through the righteousnesse of Christ imputed to him . Q. VVhat is the object of justification , the persons whom God doth justifie ? A. Onely the Elect k , being by nature and in themselves sinners and ungodly l , but called by grace to be true believers in Christ m . Q. What is Adoption ? A. An act of Gods free grace n , whereby the Elect o being in themselves aliens & strangers p from God , are upon their believing in Christ q admitted for Christs sake r , on whom they doe believe , into the houshold of God , and to the dignity and priviledge of his children s . Q What are the benefits of this adoption ? A. By means hereof believers are brethren to Christ Jesus t , have title to the heavenly inheritance u and have liberty and boldnesse to make their requests to God w , as to a most gracious and loving father , with great assurance to be heard x . CHAP. 25. Of Sanctification , and the difference between it and Justification ; and of foure other benefits of Christ to believers . Q. SAnctification being another of those benefits that come by Christ , and our union with Christ , tell me first of all what Sanctification is ? A. It is a true and reall change a , wrought by the Spirit of God b , in the Elect c , now believing on Christ d : whereby the whole man e is changed and altered from the turpitude and filthinesse of sinne f , to the purity of the Image of God . Q. VVhat difference is there between the former benefit ▪ to wit Iustification , and this of Sanctification ? A. The materiall cause of the one is the righteousnesse of Christ without us , imputed to us g : but the materiall cause of the other is a body of divine graces and qualities infused into the soule , created in us h . Q. How doe they differ in respect of their formall causes ? A. The formall cause of justification is the pronouncing of the sentence of absolution , and accepting a mans person for righteous : the formall cause of Sanctification is the restoring o Gods Image into the soule , by putting off the old man , and putting on the new , Ephes. 4. 22 , 23 , 24 Q. How else doe they differ ? A. Justification makes no reall change in the soule , as when the Judge acquits a man , but makes him never a whit the more honest then before ; but Sanctification makes a great change in the soule from sinne and corruption unto purity and holinesse , Rom. 6. 17. 1 Tim. 1. 13. 1 Cor. 6. 11. Q. What may be a fourth difference ? A. Justification is perfect at the first , as one individuall act ; but Sanctification is a graduall work , imperfect at the first , and growing by degrees . Q. Why doe you say that Iustification is perfect at the first ? A. Not in respect of the sense and feeling , and assurance of it , for these may increase and grow daily , and are therefore daily to be prayed for , Mat. 6. 12. Luke 17. 5. Q. How then is justification perfect at the first ? A. In respect of the matter whereby we are justified , which is the imputed righteousnesse of Christ , which is so perfect that a man can never have more all the daies of his life , though he should live as long as ever any did . Q. Is not Sanctification also perfect at the first ? A. Farre from it ; for the honest men upon earth have been sensible of such imperfection i in their Sanctification , that they durst not stand to be justified before God thereby k . Q. VVhat proceeds from this imperfection of Sanctification ? A. A continuall combat between corruption and grace in the sanctified soule , Gal. 5. 17. Rom. 7. Q. And what else ? A. A continuall exercise of repentance , and of fleeing to the grace of God in Christ Jesus , Rom. 7. 24 , 25. Q. Iustification , Adoption , and Sanctification are excellent benefits that come to believers through Christ ; tell me what other benefits do accompany or flow from these ? A. In this life there doth accompany or flow from them assurance of Gods love , lively hope , and expectation of glory , peace of conscience , and joy in the holy Ghost , Rom. 5. 1 , 2 , 5. & 14. 17. Tit. 2. 13. Q. If these things be vouchsafed to believers in this life , what shall they have in the life to come ? A. Unspeakable glory and happinesse in the immediate fruition of communion with God and Christ unto all eternity , Col. 3. 4. 1 Iohn 3. 2. Heb. 12. 23. 1 Cor. 15. 28. Q But may not a true believer lose his faith , and so lose all these benefits that come by faith in this life , and fall short of eternall glory in the life to come ? A. If he should finally lose his faith , it would be so indeed ; but God that of his grace hath wrought this faith in him , will preserve and perfect the same untill the day of Christ , Phil. 1. 6. 1 Cor. 1. 8. Q. Doe you mean then that a true believer can never totally nor finally fall away , but shall persevere in grace unto the end ? A. Yea , I mean so indeed ; this perseverance of believers in the state of grace being plainly and plenteously taught in the holy Scriptures , 1 Pet. 1. 5. Luke 22. 31 , 32. Iohn 17. 20 , 21. & 10. 28. Mat. 16. 18. Ier. 3● . 40. CHAP. 26. Of the necessity of faith , its imperfection at the first , and the means whereby it may be increased : Of hearing the word , and of Baptisme and the Lords Supper . Q. YOu have shewed many excellent benefits that come by faith ; but whether is faith of such necessity that these things cannot be without it ? A. Such is the necessity of this grace of faith , that in respect of the usuall way of Gods dispensation , there is no hope nor possibility that a man should escape wrath or attaine happinesse in this or in another world without faith , Iohn 3. 18 36. Mark 16. 16. Heb. 11. 6. Q. Faith then is very profitable and necessary ; but whether is it perfect at the first , or groweth by degrees ? A. The best faith is imperfect in this life a , and is usually little at the first b , increasing and growing by degrees unto more perfection c . Q. VVhat are the ordinary and usuall means for increasing of faith ? A. Hearing the word d , Communion of Saints e , receiving of Sacraments f , prayer g , reading h , meditation i and conference . Q. When must we heare the word ? A. The usuall and ordinary time is on the Lords day k , and other times also l are not to be neglected , when God gives such opportunity . Q VVhat rules must be observed before we come to heare the word that we may get profit thereby ? A. We must lay aside our sinnes m , seriously consider the weightinesse of the work we goe about n , resolve to obey whatsoever shall be shewed to be the will of God o , and pray to him that he would teach us to profit p . Q. VVhat rules must be observed in hearing ? A. Reverent attention q , with spirituall affections r , giving credit to the truth s , and applying the word unto our selves t . Q VVhat must we observe after we haue heard ? A. We must meditate of the same afterward u , confer of it with others w , pray to God for a blessing x , and set upon the practice of what is required y . Q. VVhat is the generall nature of Sacraments ? A. They are divine instructions annexed to the word , for the teaching of Spirituall things , Gen. 17. Exod. 12. Mat. 26. Q. Who is the Author of Sacraments ? A. Onely God z , who is the Author of those Spirituall blessings and duties that are taught thereby . Q VVhat are the parts of a Sacrament ? A. Two : an outward and visible signe , and an inward and Spirituall blessing , which is the thing signified . Q. Who are to receive the Sacraments ? A. The faithfull members of some visible Church , and their seed , Gen. 17. 10 , 11. Acts 2. 39. Q. VVhat is the proper effect and use of a Sacrament ? A. To be a signe and seale of the covenant between God and his people , and of those spirituall blessings which are promised therein , Gen. 17. 10 , 11. Rom. 4. 11. Exod. 12. Mat. 26. Q. How many Sacraments are there ? A. In the New Testament onely two : Baptisme and the Lords Supper , Mat. 28. 19. & 26. 26 , &c. Q. VVhat is the outward signe or part in Baptisme ? A. Water a , and washing therewith b , in the name of the Father , Sonne , and Holy Ghost c . Q. What is the thing signified ? A. Union with Christ d , and forgivenesse of sinnes e , with sanctification in the mortifying of corruption , and quickning the soule to newnesse ▪ of life f . Q. Who ought to be baptized ? A. Men of yeeres when once they are converted to the faith , and joyned to the Churchg g ; and such infants whose parents , both or one of them are to be converted and joyned h . Q. Who is the author of the Lords Supper ? A. The Lord Jesus in the same night in which he was betrayed when he was about to lay down his life , which was the greatest act of love that ever was , 1 Cor. 11. 23 , 24. Q. VVhat is the outward signe in the Lords Supper ? A. Bread and Wine with the actions pertaining to them , which are breaking and pouring out , giving and receiving , eating and drinking , Mat. 26. 26. 1 Cor. 11. 24 , 25 , &c. Q VVhat is the spirituall blessing , or thing signified ? A. The generall sum thereof is Christ himselfe , and our communion with him , and withall the benefits of his passion , Mat. 26. 26 , &c. 1 Cor. 10 16. Q. What are the things signified more particularly ? A. The passion of Christ , and his sacrifice upon the Crosse , consisting in the crucifying of his body , and shedding of his blood , 1 Cor. 11. 26. Q. What else ? A. The action of God the father giving k Christ for and to the elect , with the action of Christ giving himselfe l to death , and likewise giving himselfe to the soules of the faithfull . Q. What is the third thing signified in the Lords Supper ? A. The act of faith , receiving Christ and feeding on him spiritually m , so as to grow unto more communion with his n body and blood , and spirituall strength of grace thereby Q. Who ought to receive the Lords Supper ? A. Such members of the Church as are endewed with knowledge o spirituall affections p , faith q repentance r , love s , and thankfulnesse t . CHAP. 27. Of prayer , and some other means of increasing faith . Q. WHat is the generall nature of prayer ? A. Not onely a wish or desire after this , or that ; for a man may have so much and never pray , Iam. 4. 2. Q. VVhat is it then ? A. Prayer is an opening of the desire of the heart before God a , whether it be by ffighes and groanes b , or by words c , and other means d . Q To whom must we pray ? A. To him that knoweth the heart e , and is almighty , and so able to help f , to him that is to be worshipped g , and believed in h , which is none but God . Q. Whether must we pray to God directly and immediately , or through a Mediator ? A. Onely through the mediation of Jesus Christ , Iohn 146. & 16. 23. 1 Tim. 2. 5. Heb. 7. 25. Q. What are the parts of prayer ? A. Petition and Thanksgiving , Phil. 4. 6. 1 Thess. 5. 17 , 11. Q. What is Petition ? A. A prayer wherein we aske the preventing or removing of things hurtfull , and the bestowing of things needfull , Mat 7. 7 , 8 , 9 , 10. Q What is Thanksgiving ? A. A prayer wherein we desire that honour and glory may be given to God for what we have received i , or do believe we shall receive hereafter k . Q. Whether is not confession of our sinnes and miseries , and vows and promises unto God , parts of prayer ? A. They may be called adjuncts of prayer , because they are to be expressed or understood in every prayer . Q. How may that appeare ? A. By this , because to come to God for mercy without an acknowledgement of our unworthinesse and misery , and to desire him to perform what he requires of us , is little better then a mocking of God . Q. Are there any for whom we must not pray ? A. Yes ; we must not pray for the dead , because we cannot do it of faith , as having neither precept nor example , nor any good warrant for it in the world , Rom. 14. 23. Q. VVhy else may we not pray for the dead ? A. Because such prayers cannot availe at all , but are altogether vain , 1 Pet. 3. 19. Heb. 9. 27. Q. For whom else must we not pray ? A. We must not pray for the salvation of all men living universally , for that is contrary to the revealed will of God l ; nor for any in particular that have sinned the sinne against the Holy Ghost m . Q. For whom then must we pray ? A. For all other sorts of men now living n , both our selves and others o , whether they be friends or enemies p , and for some that shall live hereafter q . Q. Is there any rule of direction according to which we ought to frame our prayers ? A. Yes , the whole will of God revealed for this purpose in the word r , and that pattern of prayer given by Christ unto his Disciples s . Q. Seeing God knoweth all our wants afore we pray , and hath determined with himselfe what he will doe for us , wherefore then should we pray ? A. Not to inform him , as if he were ignorant of our estates , for he understandeth our thoughts afarre off t nor to change his minde , for his purpose is unchangeable u . Q. Why then ? A. We are therefore to pray , because God hath appointed prayer to be the way and means w whereby he will accomplish that which he hath purposed to doe for us . Q. How must we pray that we may be accepted ? A. The persons praying must be righteous x humble y and upright z and the matter of prayer must be something lawfull and promised a . Q. And what must be the manner of praying , and the end aymed at therein ? A. The manner must be in sense and feeling of our wants b ; with faith c , fervency d , and perseverance e ; and the end must not be that we may consume it upon our lusts , but for the glory of God f . Q. What other means are there for the increasing of faith ? A. Diligent reading of the holy Scriptures g , and serious meditation therein h , with frequent and holy conference with others i CHAP. 28. Of the Church Catholike or Mysticall , and the Difference between it and particular instituted Churches . Q. WHo is the subject of Redemption , or of all that deliverance obtained by Christ ? A. Not the blessed Angels , because having never fallen they needed no Redeemer , nor all the race of mankind , for Christ would not pray for the world , Iohn 17. 9. Q. Who then were redeemed by Christ ? A. He gave himselfe for none others but only for his Church , Eph. 5. 25. Acts 20. 28. Iohn 10. 15. & 11. 52. Q. What is meant by the Church in the holy Scriptures ? A. It is usually taken in Scripture , either for the Catholique Church a which is called the Church mysticall , or else it is taken for the Church instituted , or particular Churches b . Q. What is the difference between the catholike , universall and mysticall Church , and the instituted or particular churches ? A. They differ in their number ; for the catholike Church is but one Church , one body c but of the other sort in the dayes of the new Testament there are many Churches d . Q Wherein do they differ in respect of the matter ? A. The Catholike Church hath none in it but Saints , and all true beleevers are in it e : but particular Churches have some times many wolves within f , and many sheepe without g , though it ought not so to be : Eph. 5. 23 , 25 , 26 , 27. Heb. 12. 23. Q. What is a third defference betweene them ? A. The forme which constitutes the Catholike Church is their union which Christ by faith h but the forme of the other is the bond of an holy covenant i , to walk together in all the waies of Christ . Q. Is there not some difference between them in regard of place ? A. Yes , for some parts and members of the Catholike Church are now in heaven , and the rest shall all come thither in Gods appointed time k ; but the members of particular or instituted Churches are all of them upon the earth for the present , and some of them must never come in heaven l . Q. What may be a fifth difference ? A. Whereas particular churches are visible to themselves and others also , especially in times of peare m , the Catholike church is properly a Church invisible . Q How is that proved , that the Catholike Church is invisible ? A. Because some parts thereof are now in heaven : and those that are on earth never were nor will be all together that they might be seen . Q. What may be a further proofe hereof ? A. Their union whith Christ wich is the form of that Church , is knowne onely unto God . Q Name a sixth difference ? A. The Catholike Church and all the members of it continue for ever n ; but particular churches ! by persecutions and corruptions may come to be utterly dissolved and extinct o . Q. What is a last difference betweene them ? A. The ordinary ministery appointed by christ is for the instituted and particular churches , but not for the church catholike as such , because that church hath no Pastor nor Bishop but Christ . Q. How may this appeare that ministers are not ministers of the universall Church , but only of some particular congregation ? A. The church to whom the ministery belong is to chuse her owne ministers p but the unversall church never comes together to make any such choice : Q. How else may this appeare ? A. There is no part of the church to which the ministery belongs , but it stands in need of ministers q . but a good part of the catholike Church is glorious in heaven with Christ , and therefore hath no such need Q. What may be a third ground hereof ? A. The flock of God over which the Holy ghost : doth make men overseers , is such as may be attended and watched over ; even the whole flocke and ministers thereof r : Q. And why may not the same be said of the Catholike Church ? A. Because that Church is so large that it is not possible for any man to attend it or watch over it . Q. Is there any evill in it for one man to be a Bishop or minister to all Christians , where ever they be disposed of , and not onely to one congregation ? A. Besides that such a man must needs neglect the greatest part of his charge , it is a great part of the usurpation of the Bishop of Rome , for which he is truely called Antichrist , that he will take upon him to be universall Bishop s over all the Christians in the world Q Who is the head of the catholike church ? A. Onely Iesus Christ t , as giving influence of life , sense and motion to the same , as the head doth unto the body : Q Who are the members of that church ? A. Only they and all they that are effectually called to be true beleevers in Christ : Rev. 17. 14. Iohn 15. 19. Q. What are the parts of the Catholike church ? A. According to the degrees of communion which they have with Christ , so that church may be distinguished into that which is militant and that which is triumphant . Q. VVhat is the church militant ? A. It is that part of the catholike Church which is warring and fighting here on earth against spirituall enemies , the divell , the world and the flesh . Eph. 6. 12. Phil. 1. 30. & 2 Cor. 10. 4. 1 Tim. 1. 18. Q. And what is the Church Triumphant ? A. It is that part of the Catholike church which are now in heaven , gloriously triumphing over all those enemies which in this world they did conflict and combate withall . Eph. 4. 13. Heb. 12. 23. Eph. 5. 27. CHAP. 29. Of the instituted Church , or perticular churches . Q. WHat is the matter of particular or visible churches ? A. By the appointment of Christ all churches ought to consist onely of true beleevers a and all that are true beleevers ought to joyn themselves unto some church b . Q. If the matter of particular churches for the quality of it ought to be true beleevers in Christ , what ought to be the quantity thereof ? Q No more in number in the dayes of the new Testament , but onely so many as may ordinarily meet together in one congregation , Acts 2. 46. & 5. 12. & 3. 2. & 14. 27. & 15. 25. 1 Cor. 5. 4. and 11. 17 , 18. and 14. 23. Q. Is any thing else needfull to the being of a visible church but onely the matter above mentioned ? A. Timber and stones are not an house untill they be compacted and joyned together ; and as the humane soule and body are not man , unlesse they be united ; so beleevers are not a visible church , without some visible bond and union . Q. And what is that bond that doth unite them ? A. An holy agreement and covenant c , with God and one another , to walke together in such duties of worship to God and edification of one another as the Gospell of Christ requireth of all Churches and the members thereof : Q. How many kinds of Churches are there ? A. The visible Church ( if we speake of that which is truely so called ) is one and the same in essence , from the beginning of the world to the end thereof ; namely a company of people united together in the profession of the true religion . Q. But may not the true church be some way distinguished ? A Yes ; for there is the church of the old Testament , and the churches of the new : there are pure churches and churches that are corrupt ; and besides these that are true , there are also some that are false Churches . Q. What is the Church of the old Testament ? A A company of people united together in the profession of such a Religion , or faith , whereby men beleeved on Christ then to come . Q. What is a Church of the new Testement ? A. A company of people united together in the profession of such a religion or faith whereby men beleeve on Christ already come . Q What are pure churches and churches that are corrupt ? A. A pure Church is such a church whose matter forme , doctrine , worship , and ministery is accordding to the appointment of Christ in the word . Q. And what is a corrupt Church ? A. Such an one as in the things last mentioned or in some of them doth swerve from the appointment of Christ , yet still holding the foundation of salvation . Q. How if their swerving be such as overthroweth the foundation ? A. Then they cease to be a true church , and become either no church , or at the best a false church . Q. What is a false church ? A. One that is so exceedingly corrupt in regard of their constitution , doctrine , worship , ministery , that if men beleeve and walke according thereunto , they cannot be saved . Q. And may not thus much befall a true church ? A. No ; a true Church is either pure in these things , or if corrupt , yet not so corrupt as to overthrow salvation . CHAP. 30. Of the power or liberty of churches , and of church officers . Q. WHat is the power or liberty of particular Churches ? A. It is not civill or worldly , for Christs kingdome is not of this world a ; neither is it independent and supreame , for that belongs only to Christ b ; but their power is Spirituall and ministeriall . Q. And wherein have they such power ? A. They have such power from Christ to exercise all the Ordinances of true Religion , and to assemble together for the exercise thereof ; and in particular to choose Officers to themselves , and to practice Discipline or censures . Q. Whether have Churches absolute power from Christ to assemble together for the exercise of true Religion , or onely so far forth as the Princes of the earth shall give them leave ? A. Princes ought not to hinder these things , but to be nursing fathers to the Church c ; and it is a great blessing of God when they are such d . Q. But if Princes be not such , what ought the Church to do in such case ? A. They must not neglect to observe the commandements of God , for lack of the commandement of man e , because Jesus Christ who giveth them commandement for these things , is the King of Kings , and the Prince of the Kings of the earth f . Q. To whom belongeth the power of choosing Officers to the Church ? A. The Church is to choose her own Officers , Acts 1. 23. & 6. 3 , 5. & 14. 23. Q. How may that be further cleared ? A. Either the Church must choose her own Officers , or else men may intrude themselves ; or Officers must be called immediately of God , or be appointed by some other men : none of which may be affirmed . Q. Why may not men intrude themselves ? A. No man must take this honour to himself to be an Officer in the Church , but he that is called of God , as was Aaron , Heb. 5. 4. Q. And why may not a man be called of God immediately ? A. Such kind of callings are not to be expected in these daies , as being particular to Apostles and other extraordinary Officers , Gal. 1. 1. Q. But why may no other men appoint Officers to the Church ? A. Other men that are not of the Church have no such authority given them as to appoint Offices to the Church . Q. If men must not be Officers without a calling , and immediate callings be ceased , and other men may not appoint Church Officers , it remaineth then that the Church is to choose her own Officers : but unto what Functions must the Church choose Officers ? A. Onely to such Functions as are appointed by Christ in his word g and are of ordinary and perpetuall use in the Church ; for otherwise they cannot expect that God will be with them in the choise , or blesse the officers unto them . Q. VVhat are the Officers appointed by Christ for ordinary and perpetuall use in the Church ? A. They are Bishops and Deacons h , which Bishops are also called Elders i more particularly , they are Pastors , Teachers k , ruling Elders l , Deacons m , and Widdows n . Q. What are Pastors ? A. They are Elders of the Chuch , who are to quicken the hearts of the people unto all faith and obedience , and to reprove and comfort where there is need , by attending upon Exhortation o , with a word of wisdom . Q. What are Teachers ? A. They are Elders of the Church who are to instruct the people in the good knowledge of the Lord , and to refute errour p by attending upon teaching sound doctrine with a word of knowledge q . Q. What are ruling Elders ? A. They are Elders of the Church , who though they doe not labour in the word and doctrine r , yet they are to guide the Church in comelinesse and order , and peaceably attending upon ruling with diligence s . Q. VVhat are Deacons ? A. They are Officers of the Church , who are to retaine , preserve , and distribute t the outward Treasures of the Church , for the reliefe of the poore , and other outward affaires of the Church , in simplicity and faithfulnesse u . Q. VVhat are widows and their works ? A. They are godly and ancient women , left desolate and destitute of outward succour , who are to attend the sick , and such like offices as are more suitable to be performed by women then by men , 1 Tim. 5. 9 , 10. Rom. 16. 1. Q. What persons must the Church choose for these Offices ? A. Such members of the Church w , as by sufficient experience , time , and triall x , are known to be fitted with gifts y and graces from God for the places that the Church would put them in . Q. How must Officers be put into their places ? A. All of them by solemn prayer unto God , and with imposition of hands upon Elders and Deacons , and in the ordaining of Elders with fasting also . Acts 6. 6. 1 Tim. 4. 14. & 5. 22. Heb. 6. 2. Acts 14. 26. CHAP. 31. Of Church Discipline or Censures . Q. WHat is Church Discipline ? A. A personall application of the will of God by censures , for the preventing and removing of scandals . Q. What are the parts of it ? A. Binding and loosing a , which may be also called retaining and remitting of sinnes b ; and the former is either Admonition c or Excommunication d . Q. What persons are subject to Church-censures ? A. All and onely they that are member of the Church , Mat. 18. 15. 1 Cor. 5. 12. Psa. 149. 4. Q. In what way , and by what steps and degrees must an offending brother be dealt withall ? A. If the matter be private , I must first reprove him privately ; if this doe not win him , I must then take one or two more , Matth. 18. 15. 16. Q. How if this also prevaile not ? A. Then the matter must be told unto the Church , and the Church must publiquely admonish him ; and if he do not heare the Church , he is to be excommunicated , Mat. 18. 17. Q. In what manner must admonition or reproof , whether private or publique , be administred ? A. Sometimes with meeknesse e , and sometimes with severity and sharpnesse f , according to the condition of the person sinning , the sinne committed , and the manner of doing g . Q. How else ? A. Alwaies with due solemnity , as an ordinance of God h , in the Name of Christ , and so that the winning i of the party must be the thing that must be aymed at . Q. VVhat is Excommunication ? A. A putting away , or cutting off from the communion and fellowship of the Church , 1 Cor. 5. 2 , 13. Gal. 5. 12. Mat. 18. 17. Q. For what sinnes must men be excommunicated ? A. For hainous and flagitious k offences being publiquely known , and for other offences persisted in with obstinacy after due admonition l . 1 Cor. 5. 1 , 4 , 5. Q. For what end should men be excommunicated ? A. For the healing of the offendor m , and for the preserving others from sinne n , and for the glory of the Name of God which is blasphemed because of the sinne of Church-members o Q. How should a man behave himselfe towards them that are excommunicated ? A. He must avoyd all Church-communion with them p , and all voluntary civill fellowship q , that may argue approbation or familiarity : But not such duties as men are bound unto in naturall or civill respects r . Q. When must a man under censure be loosed and forgiven ? A. When he gives such signes of repentance as may satisfie rationall charity that the sinne is truly subdued and mortified , Luke 17. 3 , 4. 1 Cor. 5. 5. 2 Cor. 2. 6 , 7 , 8. CHAP. 32. Of the life that beievers ought to live in the world , and of the Law of God . Q. WHat ought to be the life of them that are in Christ ? A. A course of holy obedience , and service to God all the daies of their life , Luke 1. 74 , 75. 1 Pet. 1. 14 , 15 , 16 , 17. Tit. 3. 8. Eph. 2. 10. Q. VVhat is the generall rule of obedience ? A. Not the commandements of men a , nor that which is good in our own eyes b , but that will of God which is therefore revealed unto us that we might do it c Q. VVhether may not unbelievers perform duties of obedience ? A. They may performe many things which are good for the matter of them d , but not so as to please God in any thing they doe e . Q. If they cannot please God in any thing they doe , had they not best then to neglect goods duties altogether ? A. Not so : for they are nowhere exempted from the commandement . Q. Are believers able to performe obedience to God ? A. They are able by the power of Christ that strengthens them , to doe the will of God in some measure of truth , as being now alive from the dead , and created in Christ Jesus to good works , Phil. 4 13. Eph. 2. 10. Rom. 6. 11. Q. But can they doe this in such perfection as the Law of God requireth ? A. No , in no wise f , and the reason is because they know but in part g , and have flesh dwelling in them , and lusting against the Spirit h . Q. Should they not then omit good duties altogether , seeing they cannot perform them in that perfection which the Law requireth ? A. Not so , but doe them in uprightnesse of heart , as God shall inable them i , because God of his mercy through Christ hath promised to pardon their infirmities and sinnes , and to accept their sincere , though weake endeavours k . Q. VVhat is the speciall rule according to which the life of a christian ought to be framed ? A. The life of a christian ought to be framed according to the morrall Law of God , Rom. 13. 8 , 9. Eph 6 2 , 3 Iam 2 8. Q. How may that be further cleared ? A. Because christians are not set at liberty to sinne l , and no man knoweth what is sinne but by the Law m . Q. How else ? A. Because in the new covenant God doth not promise to take away the Law , but to write it in our hearts n . Q. VVhat rules are to be observed for our better understanding the commandements of the Law ? A. Every commandement of the Law is spirituall . reaching not onely to the outward man , but also to the heart , soule , and conscience , Rom. 7. 14. Mat. 5. 22 , 28. Q. What is another rule ? A. Under the negative part the affirmative is comprehended , and under the affirmative the negative , Mark 3. 4. Psal. 34. 14. Q. What may be a third rule for the same purpose ? A. Under one vice forbidden , all of the same kind are forbidden also ; with all the causes , occasions , and signes thereof . And under one duty are commanded all of the same kind , with all the means and helps thereof . Q. VVhat may be a fourth rule ? A. God requireth not only that we keep the Law our selves , but that as much as is in us we cause others to keep it also . Q. How many are the commandements of the Law ? A. In respect of the generall heads they are ten o ; but all may be referred to two kinds : duties to God in the foure first Commandements , and duties to our neighbour in the six latter . Q. VVhat is the main scope of the first commandement , Thou shalt have no other Gods before me ? A. Here is required all that naturall worship of God , whether the same be inward or outward , which is such as if there were no Law prescribed , yet if we well know his nature , we would undoubtedly perform it to him . Q. Name some principall duties that are here required , with the contrary vices forbidden ? A. Here is required faith in God p , love to his Majesty q , and hope in him r , hearing his voice s , calling upon him by prayer t , and such like . Q. And what are the evils forbidden in this first commandement ? A. Here is forbidden Atheisme u , Ignorance of God w , unbeliefe x , dispaire y , pride z , hatered a , and contempt of God b , and all inordinate setting of our hearts upon any creature c , Q What is the maine scope of the second commandement ? A. The second commandement enjoyneth all that worship of God which is by divine Institution and ordinance Mat. 28. 20. Deut. 12. 32. Q What are some of the particulars ? A. The publike and solemne preaching and hearing of his word d , and prayer e , celebration of Sacraments f Church , fellowship g , election and ordaining of ministers and their whole ministration h , with the due observation of Church discipline i , Q. What is the evill here forbidden ? A. All neglect of the instituted worship of God k , and all worshipping of him after the Images , Imaginations or Inventions of men l Q. What is the sum of the third commandement ? A. The things here required are the due manner of observing and using all things that pertaine to the naturall or instituted worship of God , and all that name of God whereby he makes himselfe knowne unto his people ? Q. Shew it by some instances ? A. Here is required preparations to Gods service m , Reverence n , devotion o , sincerity p , fruitfulnesse under ordinances q , comlinesse r , or der s , and such like . Q. What is the evill forbidden in the third commandement ? A. All rash vaine and light using of the titles t , word u , and ordinances of the Lord w , as sleeping at sermons x or at prayer , and wandering thoughts at the same y , all confusions in Church meeting z , and all using of any thing that is called Gods name , otherwise then it ought to be used a Q. What is the summe of the fourth commandement ? A. The consecrating and observing of that seventh part of time in Gods solemne worship which he hath instituted and ordayned , which is the holy keeping of the Sabbath Isay 58. 13. Q. What is the maine sinne here forbidden ? A. All holy dayes of mens devising without warrant of his word b , and all profaining of the Lords holy time or any part of it c , by needlesse words , works , or thoughts . Q VVhat is required in the fifth commandement ? A. To maintaine and yeeld unto men that honour that is due unto them in respect of their places and degrees , whether they be naturall parents d , husbands e , masters f , magistrates g , ministers h , aged persons i , or any other superiours , or qualls , and inferior k Q. VVhat is the contrary evill here forbidden ? A. All such carriage as tends to the dishonour of our neighbours . Q. VVhat is required in the sixth commandement ? A. Due care of the life and person of our neighbour the contrary whereof is murder l ; fighting and quarrelling m , rash anger n , malice , hatred o , and envy p , and such like . Q. VVhat is the summe of the seventh commandement ? A. Due care of chastity and purity from all the lusts of uncleannesse . Q. Instance in some of the sinnes here forbidden ? A. Here is forbidden all unchast thoughts and lust of the heart q , filthy dreames r , lookes s , speeches t , and apparrell u , gestures of dalliance w , actions of Sodomie x , bestiality y , selfe polution z , adultery a , fornication b , and wantonnesse c , Q. VVhat is the summe of the Eight commandement ? A. Due care of our neighbours outward estate whether it be lands , houses , cattell , corne , or ought else . Q. Name some of the sins forbidden in this commandement ? A. Here is forbidden all neglect or hindrance of our neighbours outward estate , whether it be by idlenesse d , covetousnesse e , non payment of debts f , oppression g , by excessive prices or wages , Robbery h , Theevery i , or deceit k , Q VVhat is the summe of the ninth commandement ? A. Truth in speeches , promises and our dealings amongst men ; and the contrary forbidden is all lying and false speaking , Eph. 4. 25. Col. 3. 9 , 10 Psal. 15 , 2. Micah 6. 12. Psa. 12. 2. Q What is the summe of the tenth commandement ? A. Contentment with out owne outward estate l , and not to covet that which is our neighbours m , but hartily to desire and rejoyce in his good , as well as in our own n , CHAP 33. Of the Death and Resurrection of the body , and the last judgement . Q WHat is to be believed concerning death ? A. It is now appointed of God , that Adam and all his children must die a , except Enoch b and Elias c , and such as shall be found alive at the comming of Christ to judgement d . Q Why hath God so appointed ? A. Because of sinne e , for if sinne had not entered into the world , there had never been death . Q. But why should believers die , seeing Christ hath suffered death for them , and so hath taken away all punishment of sinne ? A. They die not now in way of punishment for their sinne properly , but for other ends and repects . Q. For what ends doe they die ? A. That they may be freed from all the evils of this life f , and be brought to rest and glory with Christ g . Q. What is the state of the godly immediately upon their death ? A. Their bodies doe sleep in the grave , as in the bed of spices h , and their soules which are immortall are made glorious in the presence of God in Heaven i . Q And what is the state of the wicked upon their death ? A. Their bodies lie rotting in the grave , through the heavy curse of God k ; and their soules are tormented in hell , in unspeakable woe and misery l . Q. Shall the bodies of men lie for ever in the grave , and never be united to their soules again ? A. Not so , for there will be a resurrection of the just and unjust m , and all that are in the graves shall come forth n . Q. In what manner shall the bodies of the Saints arise ? A. For substance the same bodies that they were at death o ; but for quality greatly changed p , insomuch that they shall be raised incorruptible , glorious , powerfull , and spirituall q . Q. VVhat great matter is it for godly men to rise again , seeing wicked men shall rise also ? A. They shall not rise by vertue of any union with Christ as their head , as the godly shall r ; but onely by the power of Christ , as their Judge s . Q. VVherein else doth the resurrection of the godly and wicked differ ? A. The wicked shall not rise in such a glorious and excellent manner , nor unto the same end with the godly , but to the resurrection of damnation , Iohn 5. 29. Q. What followeth after the Resurrection ? A. The eternall judgement , Heb. 6. 2. & 9. 27. Q. When will the day of judgement be ? A. It is certainly appointed and decreed of God when it shall be t ; but it is not known to us that we might alwaies live in watchfulnesse u Q. Who must be judge at that day ? A. Jesus Christ is appointed of God to be the Judge of quick and dead . Acts 10. 42. & 17. 31. Iohn 5. 22 , 27. 2 Tim. 4. 1. 2 Cor. 5. 10. Q. Who must be judged ? A. All the world , both living and dead ; and this of all things done in this life , whether they be good or evil . Acts 17 , 31. 2 Cor. 5. 10. 2 Tim. 4. 1. 1 Pet. 4. 5. Q. In what manner will be come ? A. He will come suddenly w , visibly x , and in wonderfull Majesty and glory y , in flaming fire z , with the voyce of the Archangell a , and thousand thousands of Angels b . Q. What sentence will he give ? A. To them upon his right hand he will say , come ye blessed of my Father , inherit the Kingdome prepared for you from the foundation of the would . Matth. 25. 34. Q. And what will be his sentence upon the wicked at his left hand ? A. To them upon his left hand he will say , Goe ye cursed into everlasting fire , prepared for the Divel and his Angels , Matth. 25. 41. Q. What shall follow the pronouncing of the sentence ? A. The sentence pronounced shall presently be put in execution , so that every man shall receive according to his works . Matth. 25. 46. 2 Cor. 5. 10. Mat. 16. 27. Q. What shall the wicked receive ? A. They shall be punished with everlasting perdition from the presence of the Lord , and from the glory of his power c , with the divell and his Angels d , in the lake that burneth with Fire and Brimstone , which is the second death e , Q. And what shall the godly receive ? A. They shall have redemption and deliverance from all kind of evil f . Q. And what good shall they enjoy ? A. Wonderfull g , unspeakable and unconceivable h , and everlasting i happinesse and glory in the highest heavens k , in the presence of God l , in whose presence is fulnesse of joy , and at whose right hand are pleasures for evermore m . The CONTENTs of the severall CHAPTERS . CHAP. page . 1. OF Catechizing , as an introduction to that which followeth 1 2. Of the Holy Scriptures 4 3. Of God 8 4. Of Gods decree 13 5. Of Creation 17 6. Of Gods providence 21 7. Of Angels 27 8. Of the estate of man in innocency by creation 28 9. Of the fall of our first Parents 31 10. Of Sinne , the definition of it , and the distribution into Originall and actuall 35 11. Of the punishment of Sinne 39 12. Of mans deliverance 42 13. Of the person of Christ , his Godhead and his manhood 45 14. Of the Office of Christ , as mediator between God and man 48 15. Of the covenant between God and man , the covenant of works , and the covenant of grace , and the difference between them 51 16. Of the Propheticall , Priestly , and Kingly Office of Christ : and specially of the Propheticall 55 17. Of the Priesthood of Christ 58 18. Of the Kingly Office of Christ 61 19. Of Christs humiliation 63 20. Of the exaliation of Christ , and of his resurrection from the dead 67 21. Of Christs ascension into Heaven 71 22. Of Christs sitting at the right hand of God , and his return to the last judgement 74 23. Of Faith and union with Christ 76 24. Of Iustification , and of Adoption 81 25. Sanctification , and the difference between that and justification , and of some other benefits of Christ unto believers 85 26. Of the necessity of Faith , its perfection at the first , and the meanes whereby it may be increased . Of hearing the Word , of Baptisme , and the Lords Supper 88 27. Of Prayer , and some other means of increasing faith 93 28. Of the Church catholike or mysticall , and the difference between it , and particular instituted Churches 97 29. Of the instituted Church , or particular Churches 102 30. Of the Power or Liberty of Churches , and of Church Officers 104 31 Of Church-discipline or censures 109 32. Of the life that believers in Christ ought to live in the world , and of the Law of God 111 33. Of death , the resurrection of the body , and the last judgement . 120 FINIS . Notes, typically marginal, from the original text Notes for div A50246e-420 a Heb. 6. 2. b Heb. 5. 12. c Heb. 6. 1. d Ps. 119. 130. e Heb. 5. 12 , 13. 1 Cor. 3. 1 , 2. f 2 Tim. 1. 13. g Heb. 5. 12 , 23. & 6. 1 , 2. 1 Cor. 3. 1 , 2. h Eccles. 12. 13. Deut. 4. 13. Matth. 22. 37 , 38 , 39 , 40. 2 Tim. 1. 13. Mat. 6. 9. i Psa. 119. 130. k Heb. 5. 12 , 13. l Prov. 22. 6. m 2 Pet. 2. 14. & 3. 16. n 2 Tim. 1. 13. o Eccles. 12. 13. Heb. 8. 1. Deut. 4. 13. Matth. 22. 40. & 6 9 , 10. &c. p Heb. 5. 12. 1 Cor. 3. 2. Mar. 4. 33. 1 Cor. 14. 19. q Luke 2. 47. Act. 2. 38. 1 Pet. 3. 15. r Prov. 22. 6. Deut. 4 9 , 10. Psa. 78. 5 , 6. & 34. 11. Mat. 21. 15 , 16. Luke 2. 47. Eph. 6. 4. s Heb. 5. 12 , 13 1 Cor. 3. 1 , 2. u Prov. 4 13. & 8. 32 , 33. & 23 12 , 23. x Prov. 1. 5. & 10. 17. & 12. 1. Iob 34. 32. Act. 18. 26. a Heb. 1. 1. b Num. 12. 6 , 8. c Iob 33. 14 , 15. Gen. 40. 8. d Gen. 32. 24. Exod. 13. 21. e Gen. 22. 15. Exod. 20. 2. f Is. 30. 8. g Deut. 31. 9. Psa. 102. 18 h Isa. 8. 20. 2 Pet. 1. 19. i 2 Cor. 3. 14. k 2 Tim. 3. 15. Rom. 1. 2. l Act. 1. 16. & 4. 25. m Luke 13. 28. 2 Pet. 1. 21. n Tit. 1. 1. 1 Tim. 6. 3. 2 Tim. 3. 17. o 2 Tim. 3. 16. p 2 Pet. 1. 21. q Heb. 4. 12. 1 Cor. 14. 25. 2 Cor. 10. 4 , 5. r Psal. 19. 8 , &c. & 119 93 , 103. s Iohn 20. 31. t 2 Tim. 3. 15. u 2 Tim. 3. 17. w Gal. 1. 8 , 9. Revel. 22. 18. x Deut. 17. 18 , 19. Iosh. 1. 8. y 2 Tim 3. 17. 1 Tim. 4. 13. z Deut. 6. 7. a Ps. 19. 7. & Prov. 1. 4. b Acts 18. 26. 2 Ioh. 1. c Psa. 119. 9. d 2 Tim. 3. 15 a Iohn 17. 3. Col. 2. 2 , 3. b Exod. 20. 3. Isa. 42. 8. Heb. 11. 5. Iohn 17. 3. c Rom. 1. 20. Psal. 9. 1. Iob 12. 7 , 8 , &c. a Ioh. 5. 32. & 8. 16 , 17 , 18. b Ioh. 1. 1. 1 Ioh. 2. 1. Phil. 2. 6. c Ioh. 14. 16. & 15. 26. Is. 48. 16. d Ps. 2. 7. Ioh. 3. 16. e Ioh. 1. 18. Heb. 1. 13. f Ioh. 15. 16. g Matth. 10. 20. h Gal. 4. 6. Rom. 8. 9. i Col. 29. Isa. 9. 9. Ioh. 1. 1 Rom. 9. 5. Prov. 8. 22. &c. Ioh. 17. 5. Col. 1. 16. k Acts 5. 3. 4. & 28. 25. with Is. 6. 9. 1 Cor. 6. 19. with 2 Cor. 6. 16. Iob. 33. 4. 1 Cor. 2. 10. l Deut. 29. 29. m Exod. 33. 23. n Exod. 34. 6 , 7. o Psal. 19. 1. & 8. 1. Iob. 36. 24. &c. & 37. 1. 2. &c. p Iob. 12 , 13. Rom. 11. 33. & 16. 27. q Gen. 17. 1. & 18. 14. Matth. 19. 26. Psal. 115. 3. r Matth. 19. 17. Psal. 119. 68. s Psal. 108. 4. Rom. 3 , 4. Tit. 1. 2. t Psal. 92. last . Zeph. 3. 5. Rom. 9. 14. Iob. 8. 3. & 34. 10. & 36. 23. u Psal. 103. 11. Iam. 5. 11. w 1 Kings 8. 27. Isa. 66. 1. Ier. 23. 24. Psal. 139. 7 , &c. x Ps. 90. 2. & 93 , 3. & 102. 26 , 27. a Exod. 21. 13. Prov. 16. 33. b Prov. 21. 1. Ps. 33. 15. c Act. 2. 28. & 4. 28. d Matth. 20. 29. 30. e 1 Pet 1. 20. Rev. 13. 18. f Ephes. 1. 4. 2 Tim. 1. 9. 1 Thes. 5 9. g Iud. 4. Rom. 9. 22. h Iob. 14. 5. 14. i Act. 17. 31. k Eph. 1. 11. Psal. 115. 3. & 135. 6. l Rom. 9. 19 , 20. m Acts 27. 24. Eph. 1. 4. 2 Thes. 2. 13. Deut. 29. 29. o Luk. 22. 22. Mat. 18. 7. p Rom. 9. 11 , &c. Eph. 1. 4 , 5 , 11. Math. 25. 34 , 41 , Luk. 10 20. q Eph. 1. 5. 11. Rom. 8. 29. r Rom. 9. 3. Ier. 31. 3. s Eph. 1. 5. Rom. 9. 15. 2 Tim. 1. 9. t Eph. 1. 4. Ier. 31. 3. u 2 Tim. 2. 19. Act. 13. 48. w Eph. 11. 5. Rom. 8. 29. x 1 Thes. 5. 9. Rom. 9. 23. y Ephes. 1. 3 , 4. Ioh. 17. 2. z Ephes. 1. 6. Rom. 9. 23. a Rom. 9. 11 , 15 , 18 , 21. b Iude. 4. c Mat. 7. 23. Rev. 13. 8. & 17. 8. d Iude. 4. Rom. 9. 21 , 22. e Rom. 3. 9 , 19. f 9. 17 , 22. a Ioh. 1. 3. 10. Col. 1. 16. b Iob 26. 13 and 33. 4. c Isa. 44. 25. Iob. 9. 8. d Gen. 1. 3. psal. 33. 6. 9. and 148. 5. Heb. 11. 3. e Psal. 33. 9 f Gen. 1. Exod 10 11. a Act. 17. 18. 1. Tim. 4. 10. Ps. 36. 6. b Psal. 29. 10. & 103. 19. c Neh. 9. 6. d Ps. 104. 29. e Psal. 145. 15 , 16. and 104. 21. & 147. 9. Luk. 12. 6. f Prov. 16. 1. 33. Ioh. 14. 5. Psal. 31. 16. Eph. 1. 10. Ioh. 8. 20. g Dan. 4. 25 , 32 , Psa. 76. 12. Iob. 12. 17 , 18 , 19 , 20. Ps. 135. 7. & 113. 7 , 9. Mat. 10. 29. Prov. 16. 1. 1. King. 20. 23. h Amos 3. 6. Isa. 45. 7. Lam. 3. 37 , 38. i Prov. 16. 1 , 33. Exod. 21. 13. 1 King 22. 34. k Ezek. 14. 9. Deut. 2. 30. Isa. 29 , 9. 10. Gen. 45. 8. 2. Sam. 12. 11. l Deut. 29. 3 , 4 , 2 Chron. 32. Act. 14. 16. m 1. King. 22. 22 , 23. 1 Sam. 16. 15. 16. n Iam. 1. 13. o 1. Ioh. 2. 18. p Isa. 6. 3 , 9. 10. q Eccle. 7. 29 , r Gen. 2. 17. Rom. 7. 12. s Eccles. 7. 29. t Hos. 13. 9. u Psal. 115. 3. and 135. 6. w 2 King. 14. 27. Hos. 2. 21 , 22. x Deut. 9. 18. & 29. 5 , 6. 1 King 19. 8 , Isay. 37. 30. y 1 Cor. 1. 26 , 27. Iudg. 7. 2 , 3. 2 Chron. 24. 24. 2 Sam. 14 , 7. Amos 5. 9. Ier. 37. 10 , z Ps. 78. 9 , 10. Eccles. 9. 13. Hos. 4. 10. Ps. 127. 1 , 2 , 3. a Iosh. 3. 15 , 16. & 10. 13. & 2 King. 20. 10 , 11. Dan. 3. 27. 2 King. 6. 6. b Ps. 104. 4. Heb. 1. 14. Luk. 24. 39. c Mat. 22. 30. d Luk. 20. 36. e Ps. 103. 20. 2 Pet. 2. 11. f 2 Sam. 14. 20. mat. 18. 10. g Isa. 6. 2. Ezek. 1. 6. Dan. 9. 21. h Gen. 1. 31. Luk. 9. 26. i Isa. 6. 2 , 3. Ps. 103. 20. k Heb. 1. 14. a Gen. 1. 26. b Rom. 1. 19 , 20. Ier. 31. 34. c Gen. 2. 19 , 20 , 23. d Gen. 2. 24. Rom. 2. 15. e Gen. 1. 29. a 1 Tim 2. 14 b Gen 3. 6. c Rom. 5. 12 , 19. & 3. 23. 1 Cor. 15. 22. d 1 Tim 2. 14. Rom. 5. 15. 17 , 18 e Rom 5. 19 : f Gen. 3. 6. and 2. 17. a 1 Ioh. 3. 4. b Rom. 4. 15. c Rom. 7. 17. Eph 21. and 4 , 18. d Gen. 6. 5. and 8. 21. Rom. 7. 23. e Rom. 3. 10 , 11. and 5. 12. and 3. 23. f 1 Thes. 5. 23. Ier. 10. 14. Tit. 1. 15. Rom. 8. 7. Gal. 5. 24. Rom. 6. 19. g 2 Eph. 3. 1 , 2. mat. 25. 42 , 43 &c. Iam. 4. 17. h Iam. 4. 3. i Gen. 6. 5. k Math. 12. 34 , 36 , 37. l Col. 1 ▪ 21. Isa. 59. 6. m Rom 3. 10. 11 &c. Iam. 3. 2. 1 Ioh. 1. 8. Eccles. 7. 20. n Isa. 37. 29. Hos. 2. 6 , 7. o Rom. 2. 14 , 15. p Gen. 4. 4. q Gen. 6. 5. Ier. 17. 9. r math. 12. 33 , 34 , 35. and 15. 19 , 20. Pro. 15. 8. and 28. 9. a Gen. 2. 17. Rom. 5. 12. and 6. 23. b Col. 3. 10. c Deut. 28. 15. and 29. 20. d Deut. 28. 61. e Gen. 3. 17 , 18. f Rom. 8. 20 , 21. g Deut. 28 21 , 22 , 27 , 35 , 48. Gen 3. 19. h Deut. 28. 20 , 37. Pro. 10. 7. i Deut. 28 30 , 41. k Deut. 28. 16 , 17 , 18 , 38 , 39 , 40. l mal . 2. 2. Psal. 69. 22. m Rom. 3. 23. Eph. 4. 18. Isa. 59 2. n Eph. 2. 2. 2 Cor 4. 4. 2 Tim. 2. 26. o math. 12. 33 , 34 , 35. Ioh. 9. 35. Rom. 6. 16 , 18 , 19 , 20. p Psal. 81. 12. Rom. 1. 24 , 29 , 28 , q exod. 9. 12. r Isa. 6. 9 , 10. s 2 Thes. 2. 11. t math. 25. 41. 2 Thes. 1. 9. u Luk. 13. 28. Rev. 21. 27. and 22. 15. w Luk. 13. 28. Psal. 1. 5. x Luk. 16. 24 , 25. y Math. 13. 42. Luk. 13. 28. z 1 Pet. 3. 19. a Isa. 30. 33. b Rev. 11. 8. c Math. 25. 41. a Rom. 5. 6. b Isa. 65. 1. Rom. 3. 11. c Gen. 3. 8. d Rom. 8. 7. e Psal. 49. 7. c Iob 22. 3. & 35. 7. Rom. 11. 25. a Isa. 9. 6. Pro. 8. 22. Iohn 8. 58. & 17. 5. Col. 1. 15. Rev. 1. 8. b Rev. 1. 8. Iohn 3. 31. c Iohn 21. 7. & 2. 24 , 25. Rev. 2. 23. Mat. 9. 4. d Iohn 3. 13. Mat. 28. 20. Eph. 3. 17. e 1 Iohn 1. 3. 10. Col. 1. 16. f Mat. 6. 9. g Luke 8. 31. & 4. 36. Mat. 10 1. h Heb. 1. 6. Iohn 14. 1. i Exod. 27. 1. k Acts 2. 24. l Acts 20. 28. m 1 Tim. 2. 5. Mat. 8. 20. n Iohn 1. 14. o Heb. 2. 14. Luke 24. 39. p Heb. 2. 14. q Heb. 2. 11. r Heb. 4 15 , 16. s Gal. 4. 4. t Mat. 1. 20. Luke 1. 34 , 55. Heb. 7. 3. a 1 Pet. 1. 20. 2 Tim. 1. 9. b Gen. 315. Rev. 13. 8. Heb. 138. a Isai. 3. 17. b Heb. 8. 6. & 9. 15. & 12. 24. c Mal. 3. 1. d Gal. 42. 6. & 49. 8. e Gen. 2. 17. f Ier. 31. 34. g Ezek 36 , 26 , 27. h Ier. 31 , 33 i Rom. 10. 5. k Rom. 8 3. l Acts 16 31. m Rom. 3. 20. n Gal. 4. 24 o Rom. 4 15. p Rom. 8 3. q 2 Cor. 3. 6 , 8 , 9. r Rom. 1. 16. s Ier. 31. 32. t Gal. 5. 18. Rom. 6. 14. u Isa. 54. 10. Ier. 32. 40. w Ier. 31. 31. Heb. 8 8 , 13 : a Deut. 18. 18 Acts 3. 22 , 23. b Isai 9 6. c Mal. 3. 1. d Mat. 23. 10. e Heb. 3. 1. f Heh. 12. 25. g 1 Pet. 2. 25. h Rev. 1. 5. & 3 14. i Heb 1. 1. k Iohn 5. 39 Col. 3 16. l Eph. 4. 1● , 12. Luke 10. 16. 2 Cor. 5. 20. m Isai 42. 1 , 2 & 61. 1 , 2. Mat. 4. 25. & 9. 35. n 1 Pet. 1. 11. & 3. 19. o Mat. 28. 19 , 20. p Iohn 8. 20. Gal. 1. 8 , 9. 1 Iohn 4. 1. 2 Iohn 9. 10. a Heb. 7. 13 , 14. b Heb. 7. 3. c Heb. 7. 21. d Heb. 7. 23 , 24 , 25. e Heb. 8. 3. f Heb. 7. 25. g Eph. 5 2. Heb. 9. 26. h Isai 53. 10 , 12. i Heb. 10. 10. k Heb. 9. 12. 22. l Heb. 9. 14. m Heb. 9. 26. & 10. 10 , 12 , 14 n Eph. 5. 2. w Mat. 23. 19. x Iohn 17 19. Heb 9 14. y 1 Pet. 2. 5. Rev 1. 6. z Heb. 7. 28. a Heb 9 24. b Heb. 12. 24. & 9. 12. c Rom. 18 34. Iohn 17. 24. d 1 Iohn 2. 1 , 2. e Iohn 17. 11. Luke 22. 32. f 1 Pet. 2. 5. Exod. 28. 38. Rev. 8. 3 g Rom. 8. 33 , 34. Zecb 3 1 , 2. h Heb. 7. 25. Iohn 17. 24. a Psal. 2. 6. Ier. 23. 5. Zech. 9. 9. Luke 1. 32 , 33. Iohn 1. 49. b Rev. 2. 21 : Heb. 1. 8. c Heb. 2 9. Can. 3. 11. Revel. 19. 12. d Psal. 45. 6. & Psal. 110. 2. e Isa. 9. 6. f Acts 2. 36. g 1 Cor. 15 24 , 28. h Heb. 2. 8. Phil. 2 10 , 11. i Psal. 2. 6. Zech. 9. 9. k Iohn 17. 2 , 6 , 12. Eph. 1. 22. l Psal. 110. 1 , 2 , 3. Isai 43. 5 , 6. m 1 Cor. 12. 4. Eph. 4. 11. Mat. 28. 20. n Iam. 4. 12. Isai 33. 22. o Rom. 6. 14. 2 Kings 19. 28. Iob 1. 12. & 2. 6. p Psa. 110. 1 , 5 , 6. Heb. 2 14. 1 Cos. 15. 25 , 26. q Psa. 2. 6. Mat. 28. 18. Luke 1 32. r Rom. 14. 17. Iohn 18 36. Luke 17. 20. s Rev. 1. 5. & 19. 16. t Psa. 45. 6 , 7. Rev. 19. 11. u Psa. 2. 8. & 72. 8 , 9 , 10 , 11. w Psa. 45. 6. Dan. 7. 14. Luke 1. 33. a Phil. 2 7. Iohn 17. 5. b Heb. 2. 14 , 16. Iohn 1 14. Phil. 2. 7. c Gal. 4 4. d Phil. 2 7. Isai 53. 2 , 3. Psal. 22. 6. e Mat. 2. 14. f Mat. 8. 20. Luk. 8. 3. g Luk. 2. 51. h Mat. 4. 1. Luke 4. 13. i Acts 10. 38. Iohn 4. 6. k Iohn 8. 48. 52. 59. Luk. 4. 28. 29. l 1 Phil. 2 : 8. m Gal : 3. 13. n Mat. 27. 38. o Mat : 27. 21. p Math. 27. 60. q Acts 2. 27. r Rom. 3. 25. 1 Tim. 2. 5. 6. 1 Iob. 2. 1. 2. s Rom. 5. 9. 10. a Heb. 12. 2. b Phil. 3. 21. c Math 28. 6. Luke 20. 39. d 1 Pet. 3. 18. Rom : 14. 9. e Mat : 28. 6. Iohn 20. 6. 7. f Luke 24. 34. g Math : 28. 5 , 6. Mark : 16. 6. 7. Luk. 24. 4 , 5 , 6. h Math. 28. 11. i Math. 28. 9. 10. Luk. 24. 9. 10. k Act. 10. 41. l Act. 2. 24. 32. and 3. 15. and 4. 10. 33. and 5. 30. 31. 32. and 10. 40. 1 Cor. 15. 4 , 5 , 6 , 15. m Mark 16. 9. n Math : 28. 9. 10. o Luk. 24. 13. p Ioh. 2c . 19. q Ioh. 20 26. r Ioh. 21. 1. 2. s Mat. 28. 16. t Acts 1. 12. u 1 Cor. 15. 6. w Act. 2. 24. Eph. 1. 19. 20. x Ioh. 2. 19. and 10. 18. y Rom. 1. 4. z Luk. 24. 46. Psa. 16. 10. and 110. 7. Isa. 53. 10. 11. 12. a Rom. 4. 25. 1 Cor. 15 17. b Rom. 14. 9. 10. Phil. 2. 8 , 9. 10. c Rom. 4. 25. 1 Cor. 15. 17. 1 Pet. 3. 21. d 1 Pet. 1. 3. Rom. 6. 4. Eph. 2. 5. 6. Col. 2. 12. and 31. e 1 Cor. 15. 20 , 21 , 22. Rom. 8. 11. 2 Cor. 4 14. a Ioh. 3. 13. b Mat. 18. 20. and 28. 20. and Rev. 2. 1. c Ioh. 16 28. Mat. 26. 11. Act. 3. 21. d Mark . 16. 19. Act. 1. 2. 9. 11. e Eph. 4. 10. f Luk 24. 44. Psal. 68. 18. g Heb. 6. 20. and 7. 26. and 8. 4. h Luk. 24. 26. i Psa. 68. 18. k Eph. 4. 8. 11. l Iohn 14. 16 , 17. & 16. 7. Acts 2. 33. m Iohn 14. 2. 3. a 1 Pet. 3. 22. b Psa. 110 1. c Ioh. 5. 27. a Ier. 3. 22. Ioh. 6. 44 , 45. and 10. 16. Isa. 55. 5. b Iohn 6. 44. c Act. 13. 41. d Eph : 2 : 1 : e Acts 16 , 14. Phil. 1. 29. 2 Cor. 4 , 13. Rom. 15. 13. f Rom. 10. 14 , 17. Act. 15. 7. g Gal. 3. 24. Rom. 10. 4. h Rom. 3. 20. and 7 , 9 , 10. i Rom. 4. 15 : Exod. 20. 18 , 19. k Rom. 8. 15. l Ioh. 3. 16. Act. 13 , 38. 39. 1 Tim. 1. 15. m Ioh. 16. 9. n Ioh. 6. 44. o Luk. 3. 4 , 5. and 15 , 17 , 18 , 19. p Mat : 11. 28. Ioh : 6. 37. Isa. 55. 1. 2. ●2 Cor : 5. 20. q Iohn 6. 44 , 45 Ier. 3. 22. Iohn 13. 15. Rom. 1. 16. r Zac. 12. 10. s Gal. 3. 2. 2 Cor. 3. 8. t Act. 24. 14. u Ioh. 3. 16. Act. 16. 31. w Rom. 10. 8 , 14 ; 15. x Act. 24. 14. y Iam. 2. 19. Mark . 1. 24. z Ioh. 6. 35. 44 , 45 , 65. a Eph. 1. 12. 2 Tim. 1. 12. Isa. 50. 10. b Cant. 8. 5. c Rom. 8. 30. Act. 13. 48. Ioh. 6 , 37. and 10. 26. d Rom : 10. 10. Act. 8 , 37. e Iohn 5. 40. Rom : 10. 3. Ier. 2. 31 , 36. Luke 15. 16. f Iohn 5 44. g Ier. 4. 3. 4. h Matth. 1. 3. 5 , 6 , 20 , 21. Luk. 8. 6 , 13. i Iohn 12. Eph. 3. 17. k Rom. 8. 32. 1 Cor. 3 22. l 1 Cor 6. 17. m 1 Ioh. 5. 12. Cant. 2. 16. n Rom. 16. 7. 2 Cor : 5. 17. o Eph. 3. 17. Ioh. 6. 56 : p 1 Cor. 6. 17. Ioh. 17. 21. q Eph. 5. 23. r Ioh. 15. 4. 5. s Col. 2. 19. Eph. 4. 16. 1 Cor. 12. 12. t Act. 9. 4. 5. Math. 25. 40. 45. u Rom. 8. 1. w 1 Cor. 3. 22. 23. x Rom. 3. 24. Acts 13. 39. y Iohn 1. 12. Gal. 3. 26. z 1 Cor. 1. 30. and 6. 11. Eph : 5. 26. a Rom : 8 : 32. a Prov. 17. 15. Dent . 25. 1. Mat. 12. 37. Rom. 8. 33. b Exod. 34. 7. Rom. 2. 2. Gen. 18. 25. Prov 17. 15. c Rom. 3. 2c . Gal. 3. 11. & 2. 16. Psal. 143. 2. Phil. 3. 9. d Isai 64. 6. Psal. 130. 3. e Rom. 4. 6. f Rom. 3. 28. & 4. 5. & Gal. 2. 16. g Rom. 3. 28. Gal. 2 16. Phil. 39. h Ier. 23. 6. i Acts 13 39. 2 Cor. 5. 21. k Rom. 8. 30. Isai 45. 25. l Rom. 5. 4 , 5. & 5. 10. m Rom. 8. 30 Gal. 2. 16. Rom. 3. 30. n 1 Iohn 31. o Eph. 1. 5. p Eph. 2. 19. q 2 Cor. 6. 17 , 18. Iohn 1. 12. Gal. 3. 26. r Iohn 1. 12. Gal. 4. 4 , 5. s Eph. 2 12. 2 Cor. 6. 18. t Rom. 8. 29. Heb. 2. 11 , 12. Iohn 20. 17. u Rom 8. 17. w Gal 4. 6. Rom. 8. 15. x Matth. 7. 9 , 10 , 11. a 1 Cor. 6. 11. 2 Cor. 5. 17. b 1 Thess. 5. 23. 2 Thess. 2. 13. c Isai 4. 5. Eph. 1. 4. d Acts 15. 9. & 26. 18. e 1 Thes. 5. 23. f 2 Cor. 7. 1. Eph. 4. 22 , 24. Rom. 6. 3 , 4 , 11. g Ier. 236. 2 Cor. 5. 21. Rom. 46 h 2 Pet. 14. Gal. 5. 22. i Rom. 7. 14 , 15 , 18 , 19 , 21 , 23. Phil. 3. 12 , 13. Isai 6. 5. k Psal. 130. 3. & 143. 2. Iob 9. 2 , 3 , 14 , 15 , 20 , 21. a 1 Cor. 13. 9 , 12. 2 Thes. 1. 3. with 1 Thes. 3. 10. b Mat. 8. 26. & 12. 20. c Rom. 1. 17. 2 Thes. 1. 3. Iob 17. 9. d 1 Pet. 2. 2. Eph. 4 12. Pro. 1. 5. & 9. 9. e Psa. 92. 13 & 65. 4. 1 Thes. 5. 11. f Rom. 4. 11. 1 Cor. 10 16. g Mark 9. 24. Luke 17. 5. h Acts 17. 11 , 12. i Psa. 119. 99. k Acts 13. 14 , 15 , 16 , 44. & 20. 7. & Acts 15. 21. & Luke 4. 16. l 2 Tim 4. 2. Pre. 8. 34. Luke 10. 39 , 40 , 41 , 42. m 1 Pet. 2. 1 , 2. Iam. 1. 21. n Eccl. 5. 1 , 2. o Deut. 5. 27 , 28 , 29. Ier. 42. 5 , 6. p Isay 48. 17. Acts 16. 14. q Nehem. 8. 3. Luke 4. 20. Acts 10. 33. r Mat. 13. 20. Luke 24. 32. s Heb. 4. 2. 1 Thes. 1. 5. t 2 Cor. 7. 1. Heb. 13. 5 , 6. Psal. 40. 7. u Deut. 11. 18. Luke 2. 19. 51. Psalm 119. 97. w Deut. 6. 7. Luke 2. 15. & 24. 32. x 1 Chro. 29. 18. 1 Cor. 3. 6 , 7. y Iam. 1. 22 , 23 , 24 , 25. Mat. 7. 24 , 26. Ezek. 33. 31 , 32. z Exod. 20. 4 Mat. 17. 5. & 23. 8. a Acts 8. 36. & 10. 47. b Eph. 5. 26 c Mat. 28 19. d Rom 6 3. Gal. 3. 27. 1 Cor. 12. 13. e Acts 2. 38. Mark 1. 4. f Tit. 3. 5. Eph. 5. 26. Rom. 3. 4. g Acts 8. 37. & 16. 15 , 36. & 8. 12. h Acts 2. 39 Gen. 17. 12. 1 Cor. 7. 14. k Iohn 3. 16. Rom. 8. 32. l Eph. 5. 2. Iohn 17. 19. m Iohn 1. 12. and Eph. 3. 17. Iohn 6. 35. n 1 Cor. 10. 16. o Exod. 12. 26 , 27. & 1 Cor. 11. 28 , 29. p Zac. 12. 10. Isai 55. 1. Rev. 22. 17. Iohn 7. 37. q Heb. 11. 6. Iohn 6. 35. r Psal. 26. 6. Hag. 2. 12 , 13. s Mat. 5. 23 , 24. 1 Cor. 10. 17. t 1 Cor. 11. 25 , 26. a Psa. 25. 1. 1 Sam. 1. 13 b Rom. 8. 26 , 27. c Hos. 14. 2. Psa. 5. 1. d Iohn 17. 1. Lam. 3. 43. Ps. 6. 8 & 142. 2. e 1 Kings 8. 39. f Heb. 5. 7. Gen. 17. 1. g Mat. 4. 10 h Rom. 10. 14. i Psa. 50. 15. k 2 Sam. 7. 18 , 19. l Mat. 7. 13 , 14. m 1 Iohn 5. 16. n 1 Tim. 2. 1 , 2. o Mat. 6. 9. Iam. 5. 16. p Mat. 5. 44. Luke 23. 34. Acts 7. 60. q Iohn 17. 20. r 1 Iohn 5. 14. s Mat. 6. 9. t Psal. 139. 2. u Iam. 1. 17. Psal. 33 11. w Ezek. 36. 37. 2 Sam. 7. 27. x Iohn 9 : 31. y Psal. 10. 17. z Pro. 15. 8. and Psal. 66. 18. a Mat. 20. 22 , 23. b Isai 41. 17. c Iam. 1. 6 , 7. Mat. 21. 22. d Iam. 5. 16. e Luke 18. 12. & f Iam. 4. 3. g Iohn 5. 39. Acts 17. 11. h Psal. 1. 2. & 119. 97. i Deut. 6. 7. Mal. 3. 16. Luke 24. 32. a Col. 1. 18. Eph. 1. 22 , 23. Heb. 12. 23. b 1 Cor. 11. 16. & 14. 23 , 33. & 7. 17. Rev. 1. 4. & 2. 23. c Eph. 1. 22 , 23. and 4. 4. d Rom. 16. 4. 1 Cor. 14. 33. & 7. 17. Rev. 1. 4. and 2. 23 : f Mat. 13. 25 , 27. Iude. 4. Act. 20. 29 , 30. Rev. 2. 14 , 15 , 20. g Isa. 56. 3. Ioh. 10. 16. h Eph. 1. 10. 2 Pet. 1. 1. i Deut. 29. 10 , 11 , 12 , 13. Ezek 20. 37. Ier. 50. 4 , 5. k Eph. 1. 10. and 3. 15. Col. 1. 20. l Mat. 22. 14. m Mat. 18. 17. Isa. 2. 2 , 3. Rev. 11. 19. n Psal. 125. 1 Ioh. 10. 28. and 1 Ioh. 2. 19. o Rev. 2. 5. Rom. 11. 22. p Act 1. 23. and 14. 23. and 6. 3 , 5. q Eph. 4. 12 , 13. r Acts 20. 28. 1 Peter 5. 2 , 3. s 1 Thes. 2. 4. Rev. 13. 16 , 17. t Eph. 1. 22. and 4. 15 , 16. and 5. 23. Col. 1. 18. a Isay 52. 1. and 60. 21. Ioel 3. 17. Rev. 21. 27. & 22. 15. Eph. 1. 1. Phil. 1. 1. b Mat. 28. 20. and 6. 33. Cant. 1. 7 , 8. Isay 2. 2 , 3. Zech. 8. 23. Acts 2. 41 , 42 , and , 9. 26. c Deut. 29. 10 , 11 , 12 , 13. Ezek. 20. 37. Ier. 50. 4 , 5. zech. . 11. 10 , 14. a Iohn 18. 36. b Matth. 28. 18. Iam. 4. 12. c Ezra 6. 8 , 11 , 12 ▪ Isai 49. 23. d Ezra 7. 27. e Mat. 28. 20. Acts 1. 15. & 21. 42. & 5. 12. & 6. 1 , 2. f Rev. 17. 14. & 1. 5. g Mat. 21. 25. h Phil. 1. 1. 1 Tim. 3. 1 , 8. i 1 Tim 5. 17. Acts 20. 17 , 28. 1 Pet. 5. 1 , 2 , 3. k Eph. 4. 11. l 1 Tim. 5. 17. m 1 Tim. 3. 8. n 1 Tim. 5. 3 , 9. o Rom. 12. 8. 1 Cor. 12 8. p Tit. 1. 9. q Rom. 12 7. 1 Cor. 12. 8. r 1 Tim. 5. 17. s Mat. 26. 5. & 27. 1. Luke 22. 66. 1 Cor. 12. 28. Rom. 12. 8. 1 Tim. 5. 17. t Acts 4. 35. & 6. 2 , 3. 2 Chron. 26. 20. & 2 Chron. 31. 14. Neh. 11. 16. u Rom. 12. 8. Neh. 13. 13. w Ezek. 33. 2. Acts 6. 3. x 1 Tim. 3. 10. & 5. 22 , y 1 Tim. 3. 2 , &c. Titus 1. 5 , 6 , &c. 1 Kings 12. 31. & 13. 33. a Mat. 16. 19 & 18. 8. b Iohn 20. 23. c 1 Thess. 5 14. 2 Thess. 3. 15. d Mat. 18. 17. 1 Cor. 15. 5. e Gal. 6. 1. f 1 Cor 4. 21. 2 Cor. 13. 2. Gal. 3. 1. g Iude 22. 23. Num. 12. 9 , 10 , 14. h Mat. 18. 15 , &c. i Lev. 19. 17. Gal. 6. 1. Mat. 18. 15 , 16. l Mal. 18. 17. m 1 Cor. 5. 5. 1 Tim. 1. 20. n Deut. 17. 13. 1 Tim. 5. 20. 1 Cor. 5. 6 , 7. o 2 Sam. 12. 14. Rom. 2. 24. p Matth. 18. 17. q 1 Cor. 5. 11. 2 Thes. 3. 14. r r Iohn 18. 36. a Hos. 5. 11. Col. 2. 22. b Deut. 12. 8. c Mat. 6. 10. & 26. 39 , 42. Ephes. 6. 6 , 7. Deut. 29. 29. Micah 6. 8. d Isai 58. 2. Mat. 6. 1 , 2 , 5. & 23. 2 , 4 , 5. e Heb. 11. 6. Mat. 7. 18. Iohn 15. 5. f Exod. 28. 38. Neb. 13. 22. Isai 64. 6. g 1 Gor. 13. 9 , 12. h Gal. 5. 17. Rom. 7. 14. 21 , 23. i Mat. 5. 16. Col. 1. 10. k Mal. 3. 17. 2 Cor. 8. 12. Num. 23. 21. l Rom. 6. 1 , 15. m Rom. 7. 7. & 3 20. 1 Iohn 3. 4. n Ier. 31 33. Ezek. 26. 37. o Deut. 4. 13. & 10. 4. p 2 Chro. 20. 20. Psal. 27. 1. 3. and 37. 3. 5. q Deut. 6 5. Mat. 10. 37. r Lam. 3. 23 , 26. Ier. 17. 13. Psal. 78. 7. s Ier 13. 15. Isay 58. 2. Acts 16. 14. t Psal. 50. 15. and 32. 6. and 65. 2. Phil. 4. 6. u Psal. 14. 1. Titus 1. 16. w Psa. 79. 6. Ier. 10. 25. Iohn 8. 19. x Isay 7. 9. Heb. 10. 38. Ier. 17. 5 , 6. y Gen. 4. 13. Mat. 27. 3 , 4. 5. z Acts 12. 23. Dan. 4. 29. 30. and 5. 20. a Rom. 1. 30. Psal. 139. 21. b Exod. 5. 2. Psal. 10. 13. c Ier. 17. 5. Math. 10. 37. Eph. 5. 5. Phil. 3. 19. d Deut. 33. 10. Acts 15. 21. Luke 4. 15 , 16. e 1 Tim. 2. 1 , 2. Acts. 3. 1. and 16. 13. Luke 1. 10. f Mat. 3. 1 , 6. and 26. 26. &c. , g Acts 2. 42. and 9. 26. h Acts 14. 23. and 6. 2 , 3. &c. i Mat. 18. 15 &c. 1 Cor. 5. 4 , 5. k Mat. 28. 20 Deut. 12. 32. Zech. 14. 16 , 17 , 18 , 19. Luke 14. 18 , 19 l Exod. 20. 4. 5. Num. 15. 39. 1 Kings 12 , 31 , 32 , 33. and 13. 33. Mat. 15. 9. Col. 2. 20 , 21 , 22 , 23. m Eccl. 5. 1. Psal. 26. 2. Exod. 19. 10 , 11 , 14 , 15 n Heb. 12. 28 , 29. Psal. 5. 7. o 1 Chro. 29. 9. Isay 58. 13 Luke 2. 37. p Rom. 1. 9. Iohn 423. 24 ▪ 2 Tim. 2. 22. q Luke 13. 6. Mat. 21. 34. r 1 Cor. 24. 40. 1 Cor. 11. 13. s 1 Cor. 14. 29 , 30 , 31 , 33 , 40. t Deut. 28. 58. u Psa. 138. 2. Isay 66. 2 , 5. w 1 Chron 15 13. x Acts 20. 9. y mat. 15. 8. Ezek. 33 31 z 1 Cor. 14. 33. a Mal. 1. 1 , 6 , 7 , 12 , 14. b 1 King 12. 32 , 33. Exod. 32. 5. c Isay 58. 13. Exod. 16. 29. 30. and 34. 21. Neh. 13. 15 , 16 , 17. Ier. 17. 21. 22. d Lev. 19. 3. Eph. 6. 1 , 2 , 3. e Eph. 5. 22 , 24. f Eph. 6. 5 , 6 , 7 , 8. g Rom. 13. 1 , 2. Tit. 3 1. h 1 Tim. 5. 17. 1 Thes. 5. 12 , 13. i Lev. 19. 32. Iob. 32. 4 , 6. k Rom. 12. 10. 1 Pet. 2. 17. l Exod. 21. 12. Numb. 35. 20. 21 , 30 , 31. m Tit. 3. 2. n Mat. 5. 22. Eph. 4. 26 , 27. o Tit. 3. 3. p Prov. 27. 4. Acts 7. 9. q Mat. 5. 28. Col. 3. 5. r Deut. 23. 10. Iude 8. s Math. 5. 28. 2 Pet 2. 14. Gen. 39. 7. t 1 Cor. 15. 33. Eph. 4. 29. and 5. 4. u Pro. 7. 10. 1 Tim. 2. 9 , 10. Eph. 1. 8. w Pro. 7. 13. Gen. 26. 8. x Lev. 20. 13. Rom. 1. 26 , 27. y Lev. 20. 15 , 16. z Gen. 38. 9. 1 Cor. 6. 9. a Lev. 20. 10. b 1 Cor. 6. 13 , 18. c Gal. 5. 19. Eph. 4. 19. d Gen. 3. 19. 2 Thes. 3. 10 , 11. e Heb. 13. 5. Eph. 5. 3. 1 Tim. 6. 9 , 10. f Psal. 37. 21. 2 Kings 6. 5. Rom. 13. 8. g Lev. 15. 14 , 17. Amos 8. 5. h Lev. 19. 13. Pro. 22. 22. Ezek. 18. 10. & 33 15. i Eph. 4. 28. Zech. 5. 3 , 4. k 1 Thes. 4. 6. Lev. 19 , 35 , 36. l Heb. 13 5 Phil. 4. 11. 1 Tim. 6. 6. m 1 Kings 21. 2 , 4. Rom. 7 7. n Rom 12. 15. Iob. 31. 29. a Heb. 9 27. Psal. 89. 48. b Heb. 11. 5. c 2. Kings 2. 11 ▪ d 1 Cor. 15. 51 , 52. e Gen. 2. 17. & 3. 29. Rom. 5. 12. 1 Cor. 15. 21 , 22. f Isai 57. 1. Revel. 14. 13. g Phil. 1. 23. Isai 57. 2. Iohn 14. 3. h Isai 57. 2. Rev. 14. 13. i Eccl. 12. 7. Phil. 1. 23. 2 Cor. 5. 1 , 8. Luke 23. 34. Acts 7. 59. k Gen. 3. 12. Psal. 49. 14. l Luke 16. 23. m Acts 24. 15. n Iohn 5. 28 , 29. o 1 Cor. 15. 53. Iob 19. 26 , 27. p Phil. 2. 21. q 1 Cor. 15. 42 , 43 , 44. r Rom. 8. 11. 2 Cor. 4. 14. 1 Thes. 4. 14. s Iohn 5. 28. t Acts 17. 31. u Mark 13 32 , 33. w 2 Pet. 3. 10. 1 Thes. 5 , 2 , 3. x Acts 1. 11. Luke 21. 27. Rev. 1. 7. y Luke 21. 27. Tit. 2. 13 z 2 Thes. 1. 8. 2 Pet. 3. 10 , 12. a 1 Thess. 4. 16. b 2 Thess. 1. 7. Iude 14. Mat. 25. 31. c 2 Thes. 1. 9. d Mat. 25. 41. e Rev. 21. 1. Mark 9. 43 , 44. f Luke 21. 28. Eph. 4. 30. Rom. 8. 23. g Psal. 31. 19. h 1 Cor. 2. 2. 2 Cor. 12. 4. i 2 Cor. 4. 17. Mat. 25. 46. 1 Pet. 1. 4. k 2 Cor. 5. 1. Iohn 14. 2 , 3. Heb. 11. 10. l 1 Thes 4. 17. m Psal. 16. 11. 
A63950	----	The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A63950 of text R17298 in the English Short Title Catalog (Wing T336). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 184 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A63950 Wing T336 ESTC R17298 12165837 ocm 12165837 55311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63950) Transcribed from: (Early English Books Online ; image set 55311) Images scanned from microfilm: (Early English books, 1641-1700 ; 116:10) The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. [18], 3-161 [i.e. 171], [5] p. Printed by J.F. for R. Royston ..., London : 1655. Written by Jeremy Taylor. Cf. BM. First ed. Cf. BM. Advertisements on p. [2]-[5] at end. Reproduction of original in Thomason Collection, British Library. eng Prayers. Catechisms, English. Prayer-books. Devotional calendars. Hymns, English. A63950 R17298 (Wing T336). civilwar no The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week. Containing a short summary of what is to be Taylor, Jeremy 1654 34271 570 20 0 0 0 0 172 F The rate of 172 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE GOLDEN GROVE , OR , A MANUALL OF Daily Prayers and Letanies , Fitted to the dayes of the Week . Containing a short Summary of What is to be Believed , Practised , Desired . ALSO FESTIVAL HYMNS , According to the manner of The Ancient Church . Composed for the Use of the Devont , especially of Younger Persons ; By the Author of The Great Exemplar . London , Printed by J. F. for R. Royston , at the Angel in Ivie-lane . 1655. TO The Pious and Devout READER . IN this sad declension of Religion , the Seers who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the Foundations : and having destroy'd all publick Forms of Ecclesiastical Government , discountenanc'd an excellent Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognisance of Schism , by mingling all Sects , and giving countenance to that , against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and Advantages of Religion , we cannot make that provision we desire ; Incertis de salute , de gloriâ minimè certandum : For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple , will be tempted to neglect so excellent a ministration , & their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men who were born in the Captivity , may be taught how to worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely and grow pr●…sperously . But never did the excellency of Episcopall Government appeare so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd , Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : So Balaam the son of Bosor was sent for , to curse the people of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the conduct of Moses and Aaron . But now in stead of this excellency of Condition and Constitution of Religion , the people are fallen under the harrows and saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtain any thing but Wealth and Victory , Power and Plunder ; and the people have reap'd the fruits apt to grow upon such Crabstocks : they grow idle and false , hypccrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government ; and some never think of Heaven ; and they that do , think to go thither in such paths which all the ages of the Church did give men warning of , lest they fhould that way go to the Devil . But when men have try'd all that they can , it is to be suppos'd they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it , no end can be serv'd but of Sin and Folly , Faction , and Death eternal . For besides that , no Church that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own interest , unless he be first abus'd by false Preachers , and then prefers his secret opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience , as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclesiastical Monarchy , must consequently subject the Temporal to it . And both one and the other would be Supreme in Consciences ; and they that govern there , with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them : And certainly , for a Prince to persecute the Protestant Religion , is as if a Physician should endevour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships ; and as if the Pope should root out all the Ecclesiastick State . Nothing so combines with Government , if it be of Gods appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the world . If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it , then the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain , that in that day when Truth gets her Victory , in that day we shall prevail against all Gods enemies and ours , not in the purchases and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this interest we cannot serve any thing else . In the mean time we must by all means secure the foundation , and take care that Religion may be convey'd in all its material parts , the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easie to make them good Protestants , unless they be abus'd with prejudice , and suck venome with their milk ; they cannot leave our Communion , till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to Do , and what to Desire ; It is indeed very little , but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in Gods House , and to be a servant of the meanest of Gods servants , and thinks it a worthy imployment to teach the most ignorant , and make them to know Christ●… though but in the first rudiments of a holy Institution . This onely he affirms , That there is more solid comfort and material support to a Christian spirit in one Article of Faith , in one period of the Lords Prayer , in one holy Lesson , then in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , then to perswade men to avoid Hell : And that a plain Catechism can more instruct a soul , then the whole dayes prate which some daily spit forth , to bid men get Christ , and persecute his Servants . Christian Religion is admirable for its wisdome , for its simplicity ; and he that presents the following papers to thee , designs to teach thee as the Church was taught in the early dayes of the Apostles . To believe the Christian Faith , and to understand it ; to represent plain Rules of Good Life ; to describe easie Formes of Prayer ; to bring into your Assemblies Hymnes of Glorification and Thanksgiving , and Psalms of Prayer . By these easie paths they lead Christs little ones into the Fold of their great Bishop ; and if by this any service be done to God , any ministery to the Soul of a Childe or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery GOD will bring it to passe , that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endevours it . ERRATA . Page 87. 1.2 . for me r. us , ibid. f. me r. us , ibid. 1.3 . f. me r. us , ib. 1.5 . f. me r. us , ibid. f. me r. us , ibid 1.6 . f. my r. our . CREDENDA : OR , What is to be Believed . O {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato de legibus . Let this Truth be confessed and remain for ever , That they who are well instructed , easily become good men . A. SHORT CATECHISM FOR The institution of young persons IN THE Christian Religion . QUESTION . IN what does true Religion consist ? ANSWER . In the knowledge of the one , true ●…od , and whom he hath sent , Jesus ●…hrist , and in the worshipping and ●…rving them . Quest . What dost thou believe con●…rning God ? Answ. That there is a God : 〈◊〉 . That he is one . 3. Eternal , 4. Al●…ighty : 5. That he hath made all ●…he world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape or figure , or parts , or body : 8. That he is present is all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest . What other Mystery is revealed concerning God ? Ans. That God being one in nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ . ] The second Person is called [ The Son , and the Word of the Father . ] The third is [ The Spirit and Promise of the Father : ] and these are Three and One after a secret manner , which we must believe , but cannot understand . Quest . What is this God to us ? Ans. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest . Wherefore did God create and make us ? Ans. That we might do him honour and service , and receive from him infinite felicities . Quest . How did God make man ? Ans. By the power of his Word , out of the slime of the earth , and he breathed into him the breath of life . Quest . Was man good or bad , when God made him ? Ans. Man was made pure and innocent . Quest . How then did man become sinful and miserable ? Ans. By listening to the whispers of a tempting spirit , and breaking an easie Commandment , which God gave him as the first tryal of his obedience . Quest . What evils and change followed this sin ? Ans. Adam , who was the first man and the first sinner , did both for himself and his posterity , fall into the state of death , of sickness , and misfortunes , & disorder both of body and soul : we were thrown out of Paradise , and lost our Immortality . Quest . Was man left in these evill without remedy ? Ans. No . But God pitying his creature , promised , That of the seed of the woman , he would raise up a Saviour and Redeemer , who should restore us to Gods favour , and to the felicity which we lost . Quest . How did God perform the promise ? Ans. By sending Jesus Christ to take upon him our nature , to dye for our sins , to become our Lord and the Author of holiness , and life , and salvation to mankinde . Quest . Who is Jesus Christ ? Ans. He is the Son of God , the second Person of the holy Trinity , equal with the Father , true God without beginning of life , or end of days . Quest . How then could he be our Redeemer , and the promised seed of the woman ? Ans. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him humane Nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man : He was born of a Virgin , who conceived him not by any natural means , but by the power of the Holy Ghost , and was called Jesus Christ , and his Mothers name was Mary , of the seed of Abraham , of the family of King David ; and all these things came to passe when Augustus Caesar was Lord of the Roman Empire . Quest . How did Jesus Christ work this promised Redemption for us ? Ans. By his holy and humble life , and his obedient dying a painful death for us upon the Cross . Quest . What benefits do we receive by the life and death of Jesus Christ ? Ans. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his Death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his servants , and fearfully to destroy them that will not have him to reign over them . Quest . What Promises hath Jesus Christ made us in the Gospel ? Ans. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution ; He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these graces , he hath promised to give us more ; He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our souls , and to give us eternal life , and joyes that shall never ●…ease . Quest . How is Jesus Christ able to do all this for us ? Ans. When he had suffered death , and was buried three dayes , God raised him up again , and gave him all power in heaven and earth , made him Head of the Church , Lord of Men and Angels , and the Judge of the Quick and Dead . Quest . By what means doth Jesus Christ our Lord convey all these blessings to us ? Ans. Jesus Christ had three Offices , and in all he was Mediator between God and Man ; He is our Prophet , our Priest , and our King . Quest . What was his Office as he was a Prophet ? Ans. This Office he finished on earth ; beginning when he was thirty years old to preach the Gospel of the Kingdome , Faith and Repentance . Quest . When began his Priestly Office , and wherein does it consist ? Ans. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the world . Quest . Did his Priestly Office the●… cease ? Ans. No : he is a Priest for ever ; that is , unto the end of the world , and represents the same Sacrifice to God in heaven , interceding and praying continually for us , in the virtue of that Sacrifice , by which he obtains relief of all our necessities . Quest . What doth Christ in heaven pray for on our behalf ? Ans. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest . How is Jesus Christ also our King ? Ans. When he arose from his grave , and had for forty dayes together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into heaven , and there sits at the right hand of God ; all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and ●…ver all he reigns , comforting and ●…efending his Elect , subduing the ●…ower of the Devil , taking out the ●…ting of death , and making all to ●…erve the glory of God , and to turn to the good of his Elect. Quest . How long must his Kingdome last ? Ans. Till Christ hath brought all his enemies under his feet , that is , till the day of Judgement : in which day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories ; and then he shall deliver up the Kingdome to his Father , that God may be all in all . Quest . How is Christ a Mediator in all these Offices ? Ans. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Fathers will , and tyes us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us , even his most precious blood , and our Advocate pleading for us , and mediating our Pardon and Salvation : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdome of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these , he hath made a Covenant between God and us of an everlasting interest . Quest . What is the Covenant which Jesus Christ our Mediator hath made between God and us ? Ans. That God will write his Laws in our hearts , and will pardon us , and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdome . Quest . To what Conditions hath he bound us on our part ? Ans. Faith , and Repentance . Quest . When do we enter into this Covenant ? Ans. In our Baptism , and at our ripe years , when we understand the secrets of the Kingdome of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest . What is the Covenant of Faith which we enter into in Baptism ? Ans. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lords Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into heaven , and shall be there till the day of Judgement , that then he shall be our Judge ; In the mean time he is the King of the World , and Head of the Church . Quest . What is the Covenant of Repentance ? Ans. We promise to leave all our sins , and with a hearty and sincere endevour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest . How if we fail of this Promise through infirmity , and commit sins ? Ans. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works , and mortifying our lusts ; and though this be done after the manner of men that is , in weakness , and with some failings , yet our endevour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon , must be lasting and persevering . Quest . What Ministeries hath Christ appointed to help us in this duty ? Ans. The Ministery of the Word & Sacraments , which he will accompany with his Grace and his Spirit . Quest . What is a Sacrament ? Ans. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest . How many Sacraments are ordained by Christ ? Ans. Two : Baptism , and the Supper of our Lord . Quest . What is Baptism ? Ans. An outward washing of the body in water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christs death , and of his Resurrection , teaching us , That we should rise from the death of sin to the life of righteousness . Quest . What is the Sacrament of the Lords Supper ? Ans. A Ceremony of eating bread and drinking Wine , being blessed or consecrated by Gods Minister in publick Assemblies , in remembrance of Christs death and Passion . Quest . What benefits are done unto us by this Sacrament ? Ans. Our souls are nourished by the body and blood of Christ ; our bodies are sealed to a blessed Resurrection , and to Immortality ; our infirmities are strengthned , our graces increased , our pardon made more certain , and when we present our selves to God , having received Christs body within us , we are sure to be accepted , and all the good prayers we make to God for our selves & others are sure to be heard . Quest . Who are fit to receive this Sacrament ? Ans. None but baptized Christians , and such as repent of their sins , and heartily purpose to lead a good life . Quest . What other Ministeries hath Christ ordained in his Church , to help us , and to bring so many great purposes to pass ? Ans. Jesus Christ hath appointed Ministers and Embassadors of his own to preach his Word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separate the vile from the precious , to administer the Sacraments , and to watch for the good of our souls . Quest . What are we tied to perform towards them ? Ans. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so , that they may give account of our souls with chearfulness and joy . Quest . Which are the Commandments and Laws of Jesus Christ ? Ans. They are many , but easie ; holy , but very pleasant to all good ●…indes , to such as desire to live well 〈◊〉 this world , and in the world to ●…ome : and they are set down in ●…he Sermons of our blessed Lord , ●…nd of his Apostles ; but especially ●…n the 5. 6. 7. Chapters of S. Mat●…hew . AN EXPOSITION OF The Apostles CREED . I believe in God , I Believe that there is a God who is one , true , supreme and alone , infinitely wise , just , good free , eternal , immense , and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) The Father of our Lord Jesus Christ ; and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good to which we are created and designed by grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him , and relie upon him . Maker of Heaven and Earth . He made the Sun and the Moon , the Stars , and all the regions of glory ; he made the Air , the Earth , and the Water , and all that live in them ; he made Angels and Men , and he who made them does , and he onely can preserve them in the same beeing , and thrust them forwards to a better ; he that preserves them , does also govern them , and intends they should minister to his glory : and therefore we are to do worship and obedience to him in all that we can and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is , and is called a Saviour , and the Anointed Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit , and with power to become the Great Prophe●… , and declarer of his Fathers Will to all the world , telling us how God will be worshipped and served ; he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world : and by this Article we are Christians , who serve and worship God the Father through Jesus Christ . His onely Son Jesus Christ is the Son of God , he alone , of him alone : for God by his holy Spirit caused him to be born of a Virgin : by his power he ●…ised him from the Dead , and gave ●…im a new birth , or beeing in the bo●…y : he gave him all power , and all ●…xcellency ; and beyond all this , he 〈◊〉 the express Image of his person , ●…he brightness of his glory , equal to God , beloved before the beginning of ●…he world , of a nature perfectly Di●…ine ; very God by essence , and very Man by assumption ; as God , all one ●…n nature with the Father ; and as Man , one Person in Himself . Our Lord . Jesus Christ , Gods onely Son , is the Heir of all things and persons in his Fathers house : All Angels and Men are his servants , and all the Creatures obey him ; we are to believe in him , and by Faith in him onely , and in his Name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ Gods Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived , he was the Son of God alone , and no man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother , yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man , his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of a rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate : After that Jesus passed through ●…he state of Infancy and Childhood , ●…eing subject to his Parents , and working in an humble Trade to serve ●…is own and his Mothers needs , he ●…rew to the state of a man , he began to preach at the age of Thirty years , and having for about three years and a half preached the ●…pel , and taught us his Fathers will , having spoken the Gospel of his Kingdome , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy Spirit , Perfect Remission of sins , and Eternal Judgement : at last , that he might ●…cile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this death he suffered when Pontius Pilate was Governour of Judea . Was Crucified , Jesus Christ being taken by the Rulers of the Jews , bound , and derided , buffeted , and spit upon , accused weakly , and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his Person and Office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit at the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats , forced him against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a robe and a reed , and pressing a Crown of Thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently ●…il'd him ; on which for three ●…urs he hang'd in extreme torture , ●…ing a sad spectacle of the most af●…cted , and the most innocent pern of the whole world . Dead When the Holy Jesus was weari●… with tortures , and he knew all ●…ings were now fulfilled , and his ●…thers wrath appeased towards ●…ankinde : His Father pitying his ●…nocent Son groaning under such ●…tolerable miseries , hastened his ●…ath ; and Jesus commending his ●…irit into the hands of his Father , ●…ied with a loud voice , bowed his ●…ad , and died ; and by his death ●…aled all the Doctrines and Revela●…ons which he first taught the ●…orld , and then confirmed by his ●…ood : he was consecrated our mer●…ful High-Priest , and by a feeling ●…f our miseries and temptations , be●…me able to help them that are tempt●… : and for these his sufferings , was ●…alted to the highest Throne , and ●…eat of the right hand of God ; ●…nd hath shewn , that to heaven there is no surer way then suffering for his name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours : He reconciled us to God by his death , led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God : And this death being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his glory , so also to our spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his friends and disciples , by the leave of Pilate , taken from the Cross , and embalmed ( as the manner of the Jews was to bury ) and wrapt in linnen , and buried in a ●…ew grave , hewn out of a Rock ; ●…nd this was the last and lowest step of his humiliation . He descended into Hell . That is , He went down into the ●…ower parts of the earth , or ( as himself called it ) into the heart of the ●…arth ; by which phrase the ●…ture understands the state of sepa●…ation , or of souls severed from their ●…odies : by this his descending to the land of darkness , where all things ●…re forgotten , he sanctified the state of death and separation , that none of his servants might ever after fear the jawes of Death and Hell ; whither he went , not to suffer torment ( because he finished all that upon the Cross ) but to triumph over the gates of hell , to verifie his death , and the event of his sufferings , and to break the iron barres of those lower Prisons , that they may open and shut hereafter onely at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave , the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from death and hell , to light and life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept ; and although he was put to death in the flesh , yet now being quickned in the Spirit , he lives for ever ; and as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first , and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the grave , he conversed with his disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his disciples , at one appearing : having spoken to them fully concerning the affairs of the Kingdome , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his blessing , and in the prefence of his Apostles , was taken up into heaven , by a bright Cloud , and the ministery of Angels , being gone before us to prepare a place for us above all heavens , in the presence of his Father , and at the foot of the Throne of God ; from which glorious presence we cannot be kept by the change of death , and the powers of the grave , nor the depth of hell , nor the height of heaven , but Christ being lifted up , shall draw all his servants unto him . And sitteth at the right hand of God , the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and powers , being exalted above every Name that is named in heaven and earth , that is , above every creature above and below ; all things being put under his feet : he is alwayes in the presence of his Father , interceding for us , and governs all things in heaven and earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal salvation : There he sits and reigns as King , and intercedes as our High-Priest ; He is a minister of the Sanctuary , and of the true Tabernacle which God made and not man , the Author an●… Finisher of our Faith , the captain of our Confession , the great Apostle of our Religion , the great Bishop of our souls , the Head of the Church , and the Lord of heaven and earth : and therefore to him we are to pay Divine Worship , Service and Obedience , and we must believe in him , and in God by him , and relie entirely on the mercies of God through Jesus Christ . From thence he shall come In the Clouds , shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voyce of an Archangel , and a shout of all the heavenly Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his feet shall behold his Majesty , his Terror , and his Glory ; and all the families of the earth shall tremble at his presence ; and the powers of heaven shall be shaken , and the whole earth and sea shall be broken in pieces and and confusion : for then he shall come to put an end to this world , and To judge the Quick and Dead . For the Father judgeth no man , but hath given all judgement to the Son ; and at this day of Judgement , the Lord Jesus shall sit in the Aire in a glorious Throne ; and the Angels having gathered together Gods Elect from the four Corners of the world , and all the kindreds of the earth being brought before the Judgement-feat , shall have the Records of their Conscience laid open ; that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and to glorifie the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerable death ; and the godly being placed on his right hand , shall hear the blessed Sentence of Absolution , and shall be led by Christ to the participation of the glories of his Fathers Kingdome for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third person of the holy , ●…ndivided , everblessed Trinity , which 〈◊〉 worship , and adore , and admire , ●…ut look upon with wonder , and am ●…ot in a capacity to understand . I ●…elieve that the Holy Spirit , into whose name , as of the Father and the ●…on , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : That as the Father sent the Son ; so the Son from heaven sent the Holy Spirit to lead the Church into all Truth ; to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world , who receiving the things of Christ , and declaring the same excellent doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church , and produces Faith , and confirms our Hope , and increases Charity : and this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary t●… Salvation , which by the force of Nature they cannot do : and we spea●… by the Spirit , and work by the Spirit , when by his assistances any wa●… imparted to us , we speak or do an●… thing of our duty . He it is wh●… inlightens our Understandings , 〈◊〉 our Will , orders and commands our Affections ; he comfo●… our sorrows , supports our spirits i●… trouble , and enables us by Promis●… and Confidences , and Gifts , to ●…suff for the Lord Jesus and the Gospel●… and all these things God the Fath●… does for us by his Son , and the So●… by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon , and proportionable to the nature of reasonable creatures . This is he wh●… works Miracles , gives the gifts of●… Prophesie and of interpretation , that teaches us what , and how t●… pray ; that gives us Zeal and holy Desires ; who sanctifies children i●… Baptism , and confirms them with his grace in Confirmation , and reproves the world , and consecrates Bishops , and all the Ministers of the Gospel , and absolves the penitent , & blesses ●…he obedient , and comforts the sick , and excommunicates the refractary , and makes intercession for the Saints , that is , the Church , and those whom he hath blessed , appointed and sanctified to these purposes , do all these Ministeries , by his Authority , and his Commandment , and his Aids . This is he that testifies to our Spirits that we are the sons of God , and that makes us to cry , Abba Father , that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endevours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of sons both here and hereafter , and in the certainty of this hope , to work out our salvation with fear and reverence , with trembling and joy , with distrust of our selves , and mighty confidence in God . By this holy and ever-blessed Spirit , several persons in the Church , and every man in his proportion , receives the gifts of Wisdome , and utterance , and Knowledge , and Interpretation , and Prophecy , and Healing , and Government , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God which he will give to all them that ask him , and who live piously and chastely , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his Presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the holy Spirit , shall lose that which they have : and they that extinguish him , belong not to Christ , but are in the state of reprobation : and they that blaspheme this holy Spirit , and call him the Spirit of the Devil , or the Spirit of Error , or folly , or do malicious despites to him , that is , they who on purpose considering and choosing , do him hurt by word or by deed ( so far as ies●… in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world , nor in the world to come . Lastly , this holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdome , in the inheritance of our Lord Jesus . The holy Catholick Church , I believe that there is , and ought to be a visible Company of men , professing the service and discipline , that is , the Religion of the Gospel , who agree together in the belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ ; to reade and hear the Scriptures read and expounded ; to provoke each other to love and to good works ; to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spirituall , and not Civill and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their Laws and Institutions . And this Church is Catholick , that is , it is not confin'd to the Nation of the Jews , as was the old Religion ; but it is gathered out of all Nations , and is not of a differing Faith in differing places , but alwayes did , doth , and ever shall profess the Faith which the Apostles preached , and which is contained in this Creed ; which whosoever believes , is a Catholick and a Christian , and he that believes not , is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all ages , and in all places did confess to be the Catholick and Apostolick Faith . The Communion of Saints , That is , the Communion of all Christians : because by reason of their holy Faith , they are called Saints in Scripture ; as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession , must be so also in their practise and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners & holiness of living , that is , lest they be so before men , and not before God . I believe that all people who desire the benefit of the Gospel , are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutuall help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no salvation to be expected : which Communion must be kept in inward things alwayes , and by all persons , and testified by outward acts alwayes , when it is possible , and may be done upon just and holy conditions . The forgiveness of sins , I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch and labour , and all the evil habits , of which we repent so timely and effectually , that we obtain their contrary graces , and live in them , are fully remitted by the blood of Christ : which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , ●…d by the Righteousness of Faith : ●…d we are preserved in the state of ●…rgivenest or justification by the ●…utis of a lively Faith , and a timely active Repentance . The Resurrection of the body , I believe that at the last day all ●…hey whose sins are forgiven , and who ●…ived and dyed in the Communion of Saints , and in whom the holy Spirit did dwell , shall rise from their graves , their dead bones shall live , and be clothed with flesh and skin and their bodies together with their souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition : it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour , and our Lord . And the life Everlasting . I believe that they who have their part in this Resurrection shall m●… the Lord in the Air , and when th●… blessed Sentence is pronounc'd upo●… them , they shall for ever be with th●… Lord in joyes unspeakable , and fu●… of glory : God shall wipe all tea●… from their eyes ; there shall be 〈◊〉 fear or sorrow , no mourning o●… death , a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulne●… without want , light eternal brighte●… then the Sun ; day , and no night ; joy , and no weeping ; difference i●… degree , and yet all full ; there is lo●… without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love , and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully , he cannot be saved . Tertull. de velandis Virgin . Regula quidem fidei , una omnino est , sola immobilis & irreformabilis , credendi scil. in unicum Deum Omnipotentem &c. Hac lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , operante scil. & proficiente usque in finem Gratiâ Dei . The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c. This Law of Faith remaining in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est fides , quae paucis verbis tenenda in symbolo Novellis datur . Quae pauca verba fidelibus nota sunt : ut credendo subjugentur Deo , subjugati rectè vivant , ●…ecte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices : These few words are known to all the faithful ; that by believing they may b●… subject to God ; by this subjectio●… they may live well ; by living w●… they may purifie their hearts ; an●… with pure hearts they may [ reli●… and ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & 〈◊〉 , quo inter Fideles , Perfidos●… secernitur . This Creed is the Badge or Cognisance , by which the Faithful are discerned from Unbelievers . Hujus ] Catholici Symboli brevi●… & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa sit in munitione coelesti , ut omnes Haereticorum ●…pinionoes solo possint gladio detrun●…ri Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a sword , be cut in pieces . AGENDA : OR , Things to be done . Inscripta Christo pagina immortalis est ; Nec obsolescit ullus in coelis apex . Prudent . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hymn . 10. THE DIARY : OR , RULE to spend each Day religiously . §. 1. ●… . SUppose every day to be a day of business : for your whole life is a race , ●…nd a battel ; a merchandise , and a jour●…ey . Every day propound to your self 〈◊〉 Rosary or a Chaplet of good Works , to ●…resent to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer , hath a more early title to a blessing . But he that changes night into day , labour into idleness , watchfulness to sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an e●… cuse to lie in bed , because he hath nothing to do when he is up : for whoever hath●… Soul , and hopes to save that Soul , hat●… work enough to do to make his calling and election sure , to serve God , and to pray , to reade , and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for●… greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of thanksgiving for the preservation of you the night past . 2. Of the glorification of God for the works of the Creation , or any thing for the honour of God . 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the holy Trinity , the Father , Son , and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you choose to speak , speak something of Gods praises , of his goodness , his mercies , or his greatness : Ever resolving , ●…at the first fruits of thy reason , and of ●…l thy faculties shall be presented to God , 〈◊〉 sanctifie the whole harvest of thy conersation . 7. Be not curious , nor careless in your ●…abit , but alwayes keep these measures . 1. Be not troublesome to thy self , or to others , by unhandsomeness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival dayes . 8. In your dressing , let there be ejaculations fitted to the severall actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin : In putting on your clothes , pray him to clothe your Soul with the righteousness of your Saviour ; and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your clothes , that you can decently do it , kneel and say the Lords Prayer ; then rise from your knees , and do what is necessary for you in order to your further dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet ; and go to your usuall devotions , which it is good that at the first prayers they divided were into seven actions of piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it be not of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your Prayers , let them not be long . A Chapter at once ; no more : but then what time you can afford , spend it in thinking and meditating upon the holy Precepts which you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate ; either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would reade your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will b●… apt to make your Prayers less tedious , and your self more atte●… upon them : But if you finde any other way more agreeing to yo●… spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set you self down a little while , and consider wh●… you are to do that day , what matter 〈◊〉 business is like to imploy you or to tem●… you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vai●… courtship , or feasting : and when you enter upon it , remember , upon what you resolved in your Closet . If you are likely to have nothing extraordinary that day a general recommendation of the affai●… of that day to God in your Prayers wi●… be sufficient : but if there be any thi●… foreseen that is not usual , be sure to be armed for it , by a hearty though a sho●… Prayer , and an earnest prudent resolutio●… before-hand , and then watch when th●… thing comes . 13. Whosoever hath Children or Servants , let him or her take care , that a●… the Children and Servants of the family ●…y their Prayers before they begin their ●…ork ; The Lords Prayer , and the Ten Commandments , with the short verse at ●…he end of every Commandment , which ●…he Church uses ; and the Creed is a very good office for them , if they be not fitted ●…or more regular offies . And to these al●…o it were good , that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idlenes , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggers , or unimployed Servants , but finde them all work and meat ; call upon them carefully ; reprove them without reproaches , or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self , rather then against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , and sowers of dissension in the family , or amongst neighbors . 17. In all your entercourse with your neighbors in the day , let your affairs be wholly matter of business or civility , and alwayes managed with Justice and Charity ; never let it be matter of curiosity or inquiry into the actions of others ; alwayes without censuring or rash judgement , without backbiting , slandering , or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers , shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient , or can be had , let the publick Prayers of the Church , or some parts of them , be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-dayes for their going to Church . Let no Servant be alwayes detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesome , according to your quality , and the season , begun and ended with Prayer ; and be sure that in the course of ●…our meal , and before you rise , you reollect your self , and send your heart up ●…o God with some holy and short ejacula●…ion ; remembring your duty , fearing to ●…ffend , or desiring and sighing after the ●…ternal Supper of the Lamb . 20. After meal , use what innocent re●…reshment you please , to refresh your minde or body , with these measures : 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be alwayes without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts , and sober recollections , left your minde be seised upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , then at any time to sin by it . But you may use recreation , and avoid sin , and that 's the best temper : But if you cannot do both , be more careful of your soul , then of your refreshment , and that 's the best security . But then in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourses with any , but if you can bring in something to season it with Religion : as God must be in all your thoughts , so if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you cannot speak of him , be sure you forget not to think of him . 22. Toward the declining of the day , be sure to retire to your private devotions . Reade , meditate , and pray ; In which I propound to you this method : On the Lords day meditate of the glories of the Creation , the works of God , and all his benefits to Mankinde , and to you in particular . Then let your devotion be humbly upon your knees , to say over the 8th and 19th Psalms , and sometimes the 104th , with proper Collects which you shall finde or get : Adding the form of thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there ●…ected ; or some other of your own ●…oofing . Mediate on Munday Tuesday Wednesday Thursday on 1. Death . 2. Judgement . 3. Heaven . 4. Hell . ●…aying your usuall Prayers , and adding ●…me ejaculations or short sayings of your ●…wn , according to the matter of your de●…otion . On Friday , recollect your sins that you ●…ave done that week , and all your life ●…ime ; and let your devotion be to recite ●…umbly and devoutly some penitentiall ●…etanies , whereof you may serve your ●…elf in the Rule of Holy Living , page ●…73 . On Saturday at the same time , meditate on the passion of our blessed Saviour and 〈◊〉 the mysteries of our Redemption , which you may do and pray together , by ●…using the forms made to that purpose in the Rule of Holy Living , page 391. In all your devotions begin and end with the Lords Prayer . Upon these two dayes and Sunday , you may choose some portions out of the Life of Christ , to reade and help your meditation , proper to the mysteries you are appointed to meditate , or any other devo●… books . 23. Reade not much at a time ; b●… meditate as much as your time and capacity and disposition will give you leave ever remembring , that little reading , an●… much thinking ; little speaking , and muc●… hearing ; frequent and short prayers , an●… great devotion , is the best way to be wise , to be holy , to be devout . 24. Before you go to bed , bethin●… your self of the day past ; if nothing e●…traordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company or a great joy , or a great sorrow , then recollect your self with the more diligence●… ask pardon for what is amiss ; give Go●… thanks for what was good : if you have omitted any duty , make amends next day●… and yet if nothing be found that w●… amiss , be humbled still and thankful , an●… pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers , be sure to apply them according to what you finde in your examination : but if they be not , supply them with short 〈◊〉 before you begin your last ●…ayers , or at the end of them . Remem●…r also , and be sure to take notice of all ●…e mercies and deliverances of your self , ●…d your relatives that day . 25. As you are going to bed , as often 〈◊〉 you can conveniently , or that you are ●…ot hindred by company , meditate of ●…eath , and the preparations to your grave . ●…hen you lie down , close your eyes with short Prayer , commit your self into the ●…ands of your faithful Creator ; and when ●…ou have done , trust him with your self , ●…s you must do when you are dying . 26. If you awake in the night , fill up ●…he intervals or spaces of your not sleep●…ng by holy thoughts and aspirations , and ●…emember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankinde a mercy in the day of Judgement . 27. Upon the Holy-days observe the same Rules ; onely let the matter of your meditations be according to the mystery of the day . As upon Christmas day meditate on the birth of our blessed Saviour , and reade that story and Considerations which are in the Life of Christ : and to your ordinary devotions of every day adde the Prayer which is fitted to the mystery which you shall finde in the Life of Christ , or in the Rule of holy Living . Upon the day of the Annunciation or ou●…Lady-day , meditate on the incarnation of our blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a moneth at least , but let it be with these cautions and measures . 1. Do not choose a festivall of the Church for your fasting day . 2. Eat nothing till your afternoon devotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more then ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable to it , abstain from your usuall recreations on that day , and from greater mirth . 5. Be sure to design beforehand the purposes of your fast , either for Repentance , or for Mortification . or for the advantages of Prayer ; and let your devotions be accordingly . But be sure , not to think fasting or eating fish or eating nothing , of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer , for the actions of Repentance , for confession of sins , and for begging of those graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the wings of Prayer . 8. It is best to choose that day for your fast , which is used generally by all Christians , as Friday and Saturday ; but do not call it a fasting day , unless also it be a day of extraordinary devotion and of alms . 29. From observation of all the dayes of your life , gather out the four extraordinaries . 1. All the great and shameful 〈◊〉 you have committed . 2. All the excellent or greater acts of piety which by Gods grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped ; and upon all the dayes of your extraordinary devotions , let them be brought forth , and produce their acts of virtue . 1. Repentance and Prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God . 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30. Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endevour to have it once a moneth , besides the solemn and ●…eat Festivalls of the year . 32. Confess your sins often , hear the Word of God , make Religion the busi●…ess of your life , your study , and chiefest ●…are , and be sure that in all things a spi●…itual guide take you by the hand . Thou shalt alwayes rejoyce in the even●…ng , if thou doest spend thy day vir●…uously . VIA PACIS . A short Method of Peace and Holiness . With a Manual of daily PRAYERS : Fitted to the dayes of the Week . SUNDAY . Decad the first . 1. IT is the highest wisdome by despising the world to arrive at heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience , by Love and Patience . 2. It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the ●…ursuit of the world , and to be soon tir'd 〈◊〉 whatsoever we begin to do for Christ . 3. Watch over thy self , counsel thy self , ●…prove thy self , censure thy self , and ●…dge thy self impartially : whatever thou ●…ost to others , do not neglect thy self . ●…or every man profits so much as he does ●…iolence to himself . 4. They that follow their own sensu●…lity , stain their Consciences , and lose the ●…race of God : but he that endevours to ●…lease God , whatever he suffers , is be●…ved of God . For it is not a Question , Whether we shall or shall not suffer ? but , Whether we shall suffer for God , or for the world ? whether we shall take pains 〈◊〉 Religion , or in sin , to get heaven , or to get riches ? 5. What availeth knowledge without ●…he fear of God ? A humble ignorant man 〈◊〉 better then a proud scholar , who stu●…ies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged : Many get no profit by their labour , because they ●…ontend for knowledge , rather then for ●…oly life ; and the time shall come , when ●…t shall more avail thee to have subdu'd ●…ne lust , then to have known all mysteries . 6. No man truly knows himself , but he groweth daily more contemptible in his own eyes ; desire , not to be known , and to be little esteem'd of by men . 7. If all be well within , nothing can hurt us from without : for from inordinate love and vain fear , comes all unquietness of spirit , and distraction of our senses . 8. He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of spirit . 9. It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God . Who hinders thee more then the unmortified desires of thine own heart ? As soon as ever a man desires any thing inordinately , he is presently disquieted in himself . He that hath not wholly subdued himself , is quickly tempted and overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation , and contention , and envy . 10. He is truly great , that is great in Charity , and little in himself . MUNDAY . The second Decad. 11. WEE rather often believe and speak evil of others , then good . But they that are truly virtuous , do not easily credit evil that is told them of their neighbors . For if others may do ●…miss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . 12. Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better then thy self . 13. The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our ●…elves . 14. The proud and the covetous can never rest . 15. Be not asham'd to be , or to be esteem'd poor in this world : for he that hears God teaching him , will finde that it is the best wisdome to withdraw all our affections from secular honour , and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the will of God , to get the true riches . 16. Be not proud of well-doing ; for the judgement of God is farre differing from the judgement of men . 17. Lay not thine heart open to every one , but with the wise , and them that fear God . Converse not much with yong people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great personages . Never be partaker with the persecutors . 18. It is easier , and safer , and more pleasant to live in obedience , then to be at our own disposing . 19. Alwayes yield to others when there is cause ; for that is no shame , but honour : but it is shame to stand stiff in a foolish or weak argument or resolution . 20. The talk of worldly affairs hindreth much , although recounted with a fair intention : we speak willingly , but seldome return to silence . TUESDAY . The third Decad. 21. WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spirituall progress , if persons of one minde and spirit be gathered together in God . 22. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . 23. He that esteems his progress in Religion to consist in exterior Observances , his devotion will quickly be at an end . But to free our selves of passions , is to lay the axe at the root of the tree , and the true way of peace . 24. It is good that we sometimes be contradicted , and ill thought of , and that we alwayes bear it well , even when we deserve to be well spoken of : perfect peace and security cannot be had in this world . 25. All the Saints have profited by tribulations ; and they that could not bear temptations , became reprobates , and fell from God . 26. Think not all is well within , when all is well without ; or that thy being pleas'd , is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity , and Humility . 27. Do no evil , for no interest , and to please no man , for no friendship , and for no fear . 28. God regards not how much we do , but from how much it proceeds . He does much that loves much . 29. Patiently suffer that from others , which thou canst not mend in them , untill God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . 30. Every mans virtue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. ●… . BEgin every day to repent , not that thou shouldst at all defer it , or stand the door , but because all that is past ●…aght to seem little to thee ; because it is 〈◊〉 in it self : begin the next day with the ●…me zeal and the same fear , and the same ●…umility , as if thou hadst never begun ●…efore . 32. A little omission of any usual ex●…cise of piety , cannot happen to thee ●…ithout some loss and considerable detri●…ent , even though it be upon a ●…erable cause . 33. Be not slow in common and usual ●…cts of Piety and Devotion , and quick ●…nd prompt at singularities : but having ●…rst done what thou art bound to , pro●…eed to counsels and perfections , and the ●…xtraordinaries of Religion , as you see ●…ause . 34. He that desires much to hear news , ●…s never void of passions , and secular deires , and adherencies to the world . 35. Complain not too much of hin●… drances of Devotion : if thou let me●… alone , they will let you alone : and if yo●… desire not to converse with them , let the●… know it , and they will not desire to converse with thee . 36. Draw not to thy self the affai●… of others , neither involve thy self in th●… suits and parties of great personages . 37. Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But i●… any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when th●… body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . 38. He that knows ow to suffer a●… thing for God , that desires heartily th●… will of God may be done in him ; th●… studies to please others rather then himself ; to do the will of his superior , not his own ; that chooseth the least portio●… and is not greedy for the biggest ; th●… takes the lowest place , and does not mu●… secretly : he is in the best conditio●… and state of things . 39. Let no man despair of mercy 〈◊〉 ●…ccess , so long as he hath life and health . 40. Every man must pass through fire ●…nd water , before he can come to re●…eshment . THURSDAY . The fifth Decad. 41. SOon may a man lose that by negligence , which hath by much labour , ●…nd a long time , and a mighty grace scarce●…y been obtain'd . And what shall become of us before night , who are weary ●…o early in the morning ? Woe be to that man who would be at rest , even when he hath scarcely a footstep of holiness appearing in his conversation . 42. So think , and so do , as if thou wert ●…o die to day , and at night to give an account of thy whole life . 43. Beg not a long life , but a good one : for length of dayes oftentimes prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . 44. Entertain the same opinions and thoughts of thy sin and of thy present state , as thou wilt in the dayes of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . 45. He that would die comfortably , may serve his ends by first procuring to himself a contempt of the world , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-deniall , and toleration of every cross accident for the love of Christ , and a tender Charity . 46. While thou art well , thou mayest do much good , if thou wilt ; but when thou art sick , neither thou nor I can tell , what thou shalt be able to do . It is not very much , nor very good : Few men mend with sickness , as there are but few who by travell and a wandring life become devout . 47. Be not troubled , nor faint in the ●…ours of mortification , and the austeries of Repentance : for in Hell , one ●…ur is more intolerable then a hundred ●…ars in the house of Repentance : and ●…y , for if thou canst not endure God pu●…shing thy follies gently , for a while , to ●…end thee , how wilt thou endure his ●…ngeance for ever to undo thee ? 48. In thy Prayers wait for God , and ●…ink not every hearty Prayer can procure ●…ery thing thou askest . These things ●…hich the Saints did not obtain without ●…any Prayers , and much labour , and a ●…ower of tears , and a long protracted ●…archfulness , and industry , do thou ex●…ct also in its own time , and by its usuall ●…easures . Do thou valiantly , and hope ●…nfidently , and wait patiently , and thou ●…alt finde thou wilt not be deceived . 49. Be careful thou dost not speak a 〈◊〉 in thy Prayers , which though not ob●…ved , is frequently practis'd by careless ●…fons , especially in the forms of ●…sion , affirming things which they have ●…t thought , professing sorrow which is ●…t , making a vow they mean not . 50. If thou meanest to be devout , and 〈◊〉 enlarge thy Religion , do it rather by ●…creasing thy ordinary devotions , then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custome be made tender , and not willing to go less . FRIDAY . The sixth Decad. 51. HE is a truly charitable and good man , who when he receives injuries , grieves rather for the malice of him that injures him , then for his own suffering ; who willingly prayes for him that wrongs him , and from his heart forgives all his faults ; who stayes not , but quickly asks pardon of others for his errors or mistakes ; who sooner shews mercy then anger ; who thinks better of others then himself ; who offers violence to his appetite , and in all things endevours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of 〈◊〉 Christian . 52. No man can have felicity in two ●…ates of things ; if he takes it in God ●…ere , in him he shall have it hereafter , for God will last for ever . But if he takes ●…licity in things of this world , where will ●…is felicity be when this world is done ? ●…ither here alone , or hereafter must be ●…hy portion . 53. Avoid those things in thy self , ●…hich in others do most displease thee . And remember , that as thine eye observes ●…thers , so art thou observed by God , by Angels , and by Men . 54. He that puts his confidence in God ●…nely , is neither overjoyed in any great good thing of this life , nor sorrowful for 〈◊〉 little thing . Let God be thy love and ●…hy fear , and he also will be thy salvation ●…nd thy refuge . 55. Do not omit thy Prayers for want of a good oratory or place to pray in , ●…or thy duty for want of temporal 〈◊〉 . For he that does both upon Gods account , cares not how or what he ●…uffers , so he suffer well , and be the friend of Christ ; nor where nor when he prayes , so he may do it frequently , fervently , and acceptably . 56. Very often remember and meditate upon the wound and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our cross patiently injuries charitably , the labour of Religio●…comfortably , and censuring words and detractions with meekness and quietness . 57. Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self , and be that diligently watches himself , will be willing enough to be silent concerning others . 58. It is no great matter to live lovingly with good natur'd , with humble , and meek persons : but he that can do so with the froward , with the wilful , and the ignorant , with the peevish and perverse , he onely hath true charity : alwayes remembring , that our true solid peace , the peace of God , consists rather in complying with others , then in being complied with , in suffering and forbearing , rather then in contention and victory . 59. Simplicity in our intentions , and purity of affections , are the two wings of a soul investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any ●…reature , but in just subordination to God , and to Religion , and thou shalt have ●…oy , if there be any such thing in this ●…orld . For there is no joy but in God , ●…nd no sorrow but in an evil Conscience . 60. Take not much care what , or who is ●…or thee , or against thee . The judgement of ●…one is to be regarded , if Gods judgement be otherwise . Thou art neither better nor worse in thy self , for any account that is made of thee by any but by God alone : ●…ecure that to thee , and he will secure ●…ll the rest . SATURDAY . The seventh Decad. 61. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . Bu●… be thou a bearer of his Cross , as well as a lover of his Kingdome . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his Passion , as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into Everlasting fire . 62. No man can alwayes have the same spirituall pleasure in his Prayers : For the greatest Saints have sometimes suffered the banishment of the heart ; sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore onely in God , and in doing thy duty : and know , That if thou beest overjoyed to day , this houre will passe away , and temptation and sadnesse will succeed . 63. In all afflictions , seek rather for Patience then for Comfort . If thou preservest that , this will return . Any man would serve God , if he felt pleasure in it alwayes ; but the virtuous does it , when his Soul is full of heavinesse , and regards not himselfe , but God , and hates that consolation that lessens his compunction ; but loves any thing , whereby he is made more humble . 64. That which thou doest not understand when thou readest , thou shalt ●…nderstand in the day of thy visitation : ●…or there are many secrets of Religion , ●…hich are not perceived till they be felt , ●…nd are not felt but in the day of a great ●…alamity . 65. He that prayes , despairs not . But ●…ad is the condition of him that cannot ●…ray . Happy are they that can and do , and ●…ove to do it . 66. He that will be blessed in his Prayers , must make his Prayers his Rule . All our duty is there set down , because in all our duty , we beg the Divine Af●…sistance : and remember , that you are ●…ound to do all those duties , for the Divine of which you have prayed for the Divine Assistance . 67. Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldome , that if thou beest surprised by sudden death , it may be oddes but thou mayest be taken at thy Prayers . 68. Watch , and resist the Devil in all his Temptations and Snares : His chief designes are these ; To hinder thy desire in good ; to put thee by from any Spirituall employment , from Prayers especially , from the Meditation of the Passion , from the remembrance of thy sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in Grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives thee by a lie , or by truth ; whether he amaze or trouble thee , by love of the present , or fear of the future : Watch him but in these things , and there will be no part left unarmed , in which he can wound thee . 69. Remember how the proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatest talkers in the dayes of peace , have been the most dejected and pusillanimous in the day of temptation . 70. No man ought to think he hath found peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his minde ; nor that he is a holy person , because he prayes with great sweetness and comfort : But he is at peace , who is reconciled to God ; and God loves him , ●…hen he hath overcome himself ; and ●…ll is well , when nothing pleases him but God , being thankful in the midst of his ●…fflictions ; and he is holy , who when ●…e hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTVLANDA : OR , Things to be prayed for . Jubet Deus ut petus , & si non petis displicet , & non negabit quod petis , & tu non Petes . ? S. August . A FORM of PRAYER , By way of Paraphrase Expounding The Lords Prayer . Our Father , MErciful and Gracious ; thou gavest me beeing , raising me from nothing , to be an excellent creation , efforming me after thy own Image , tenderly feeding me , and conducting and strengthning me all my dayes : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the inheritance of Jesus ; Thou hast given us the portion and the food of Sons ; O make us to do the duty of Sons , that we may never lose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our Dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren , partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands ; Let there be no more names of Division , nor Titles and Ensigns of Error and Partiality ; Let not us who are Brethren contend , but in giving honour to each other , and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope : but grant , that we may all joyn in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother ; that despising the transitory entertainments of this world , we may labour for , and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever ●…et thy Spirit witness to our Spirit , that we ●…re thy children , and enable us to cry Abba , Father . Which art in Heaven , Heaven is thy Throne , the Earth is thy Footstool : From thy Throne thou beholdest all the dwellers upon earth , and triest out the hearts of men , and nothing is hid from thy sight : And as thy Knowledge is infinite , so is thy Power , uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immoveable and eternal . That is our Countrey , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence : According to thy Name , so is thy praise unto the worlds end : They that love thy Name , shall be joyfull in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , mercifull and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin ; and that will by no means clear the guilty . In this glorious Name , we worship thee , O Lord ; and all they that know thy Name , will put their trust in thee . The desire of our soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the ends of the world ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity : All thy Church celebrates thee with praises , and offers to thy Name the Sacrifice of Prayer and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy Servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages profane thy holy Name , but for ever glorifie it . Let our life be answerable to our dignity ; that our body may be chaste , our thoughts clean , our words gracious , our manners holy , and our life useful and iunocent , that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdome come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts ; advance the interest of Religion ; let thy . Gospel be placed in all the regions of the earth ; and let all Nations come and worship thee , laying their proud wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdome be set up gloriously over us ; and do thou reign in our spirits , by thy Spirit of Grace ; subdue every lust and inordinate appetite ; trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal bodies ; but that Christ may reign in our Understanding by Faith , in the Will by Charity , in the Passions by Mortification , in all the members by a right and a chaste use of them . And when thy Kingdome that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdome of Glory may speedily succeed ; and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy will be done in Earth , as it is in Heaven . Thy will , O God , is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdome . Let thy Will also be the measure of our desires : for we know , that whatsoever thou sayest is true , and whatsoever thou doest is good : Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker then Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we in Earth may obey thy will promptly , chearfully , zealously , and with all our faculties ; and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart , and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences , that thou being to us all things , disposing all events , and guiding all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of the Divine Will for ever . Give us this day our daily Bread . Thou , O God , which takest care of our Souls , do not despise our bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unto us neither poverty nor riches , but feed us with food convenient for us , and clothe us with fitting provisions , according to that state and condition where thou hast placed thy Servants ; that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this world ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oyle of our lamps , feeding us till we are quite spent in thy service . Lord take from thy Servants sad carefulness , and all distrust and give us onely such a proportion of temporal things , as may enable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespasse against us . O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weaknesses of our duty , the carelesness of our spirit , our affected igno●…nce , our indiligence , our rashness and ●…ant of observation our malice and Pre●…mptions . Turn thine eyes from our im●…urities , and behold the brightness and ●…urest innocence of the Holy Jesus , and ●…nder his cover we plead our cause , not ●…hat thou shouldest judge our sins , but ●…ive us pardon , and blot out all our ini●…uities , that we may never enter into the ●…orrible regions where there are torments without ceasing , a Prison without ransome , ●…eproaches without comfort , anguish without patience , darkness without light , 〈◊〉 worm that never dies , and the fire that ●…ever goeth out . But be pleased also to give us great Cha●…ity , that we may truly forgive all that ●…rouble or injure us , that by that Chara●…ter thou mayest discern us to be thy ●…ons and Servants , Disciples of the Holy ●…esus , lest our Prayer be turned into sin , ●…nd thy grace be recalled , and thou enter ●…nto a final anger against thy Servants . Lead us not into Temptation . Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die , our adversary the Devil goeth up and down , seeking whom he may devour ; he is busie , and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders ; and give us spirituall Strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit to be our security in the day of danger . Give us thy grace to flie from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Providence so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us alwayes be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all ●…hy wrath , and from all our impurities , ●…ood Lord deliver thy servants . Do not reserve any thing of thy wrath 〈◊〉 store for us ; but let our sins be Par●…oned so fully , that thou mayest not pu●…ist our inventions . And yet if thou ●…ilt not be intreated , but that it be ne●…essary that we suffer , thy will be done ; ●…mite us here with a Fathers rod , that ●…hou mayest spare us hereafter : let the ●…ad accidents of our life be for good to ●…s , not for evil , for our amendment , not ●…o exasperate or weary us , not to harden ●…r confound us : and what evil soever it ●…e that shall happen , let us not sin against ●…hee . For ever deliver us from that evil , ●…nd for ever deliver us from the power of ●…he evil one , the great enemy of Man●…inde , and never let our portion be in ●…hat region of Darkness , in that ever●…asting burning which thou hast prepared ●…or the Devil and his Angels for ever . For thine is the Kingdome , the Power and the Glory , for ever and ever . Amen . So shall we thy servants advance the Mightiness of thy Kingdome , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LETANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have ●…ercy upon thy servants , and hear the ●…rayers of us miserable sinners . O blessed Jesus , the Fountain of Peace ●…nd Pardon , our Wisdome and our Righ●…ousness , our Sanctification and Redem●…tion , have mercy upon thy servants , re●…se not to hear the prayers of us misera●…e , sorrowful , and returning sinners . O holy and divinest Spirit of the Fa●…er , help our infirmities , for of our selves ●…e know not what to ask , nor how to ●…ray , but do thou assist and be pre●…nt in the desires of us miserable sin●…ers . 1. For Pardon of Sins . REmember not Lord the follies of our childehood , nor the lusts of our youth , the wildness of our head nor the wandrings of our heart , the infinite sins of our tongue , and the inexcusable errors of the dayes of vanity . Lord have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our appetite , the inconstancy of our purposes , the peevishness and violence of all our pafsions and affections . Lord have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger an●… revenge , fierce and earnest in the purchases and vanities of the world , and lazy an●… dull , slow and soon weary in the things of God and of Religion . Lord have mercy , &c. Remember not , O Lord , our uncharita●…le behaviour towards those with whom ●…e have conversed , our jealousies and su●…icions , our evil surmisings and evil re●…ortings , the breach of our promises to ●…en , and the breach of all our holy vows ●…ade to thee our God . Lord have mercy , &c. Remember not , O Lord , how often we ●…ave omitted the several parts and actions ●…f our duty ; for our sins of Omission ●…re infinite , and we have not sought after ●…he righteousness of God , but have rested 〈◊〉 carelesness and forgetfulness , in a false ●…eace and a silent Conscience . Lord have mercy , &c. O most gracious Lord , enter not into ●…udgement with thy servants , lest we be ●…onsumed in thy wrath , and just displea●…ure : from which Good Lord deliver us , and preserve thy servants for ever . 11. For deliverance from evils . FRom gross ignorance and stupid negligence , from a wandring head , and a trifling spirit , from the violence and rule of passion , from a servile will , and a commanding lust , from all intemperance , inordination and irregularity whatsoever : Good Lord deliver and preserve thy servants for ever . From a covetous minde and greedy desires , from lustful thoughts , and a wanton eye , from rebellious members , and the pride and vanity of spirit ; from false opinions and ignorant confidences : Good Lord deliver , &c. From improvidence and prodigality from envy and the spirit of ssander , from idleness and sensuality , from presumption and despair , from sinful action ; and all vicious habits : Good Lord deliver , &c. From fierceness of rage , and hastiness ●…f spirit , from clamorous and reproachful ●…nguage , from peevish anger , and inhu●…ane malice , from the spirit of conten●…on , and hasty and indiscreet zeal : Good Lord deliver , &c. From a schismatical and heretical spirit , ●…om tyranny and tumults , from sedition ●…nd factions , from envying the grace of God in our Brotber , from impenitence and ●…ardness of heart , from obstinacy and apo●…asie , from delighting in sin , and hating God and good men : Good Lord deliver , &c. From fornication and adultery , from annatural desires and unnatural hatreds , from gluttony & drunkenness , from loving and believing lies , and taking pleasure in the remembrances of evil things , from de●…ighting in our . Neighbours misery , and ●…rocuring it , from upbraiding others , and ●…ating reproof of our selves : Good Lord deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour , and undecent usages of our selves or others : Good Lord deliver , &c. From famine and pestilence , from noisome and infectious diseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation , and hardned spirits : Good Lord deliver , &c. From banishments and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God , and disobedience to the divine Commandment : Good Lord deliver , &c. From delaying our repentance , and persevering in sin , from false principles and prejudices , from unthankfulness and irreligion , from seducing others , and being ●…bused our selves , from the malice and ●…raftiness of the Devil , and the deceit and ●…yings of the World : Good Lord deliver , &c. From wounds and Murther , from pre●…cipices and falls , from fracture of bones , and dislocation of joynts , from dismembring our bodies , and all infatuation of ●…our souls , from folly and madness , from uncertainty of minde and state , and from a certainty of sinning : Good Lord deliver , &c. From thunder and lightning , from phantasms , spectres and illusions of the night , from sudden and great Changes , from the snares of wealth , and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgements our selves : Good Lord deliver , &c. From condemning others , and justifying our selves , from mispending our time and abusing thy grace , from calling good evil , and evil good , from consenting tofolly , and tempting others : Good Lord deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others , or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation : Good Lord deliver , &c. From cursing and swearing , from uncharitable chiding , and easiness to believe evil , from the evil spirit that walketh at noon , and the arrow that flieth in darkness , from the Angel of wrath , and perishing in popular diseases : Good Lord deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacraments , from hurtful persecution , and from taking part with persecutors : Good Lord deliver , &c. From drowning or being burnt alive , from sleepless nights , and contentious dayes , from a melancholy and a confused spirit , from violent fears and the loss of reason , from a vicious life , and a sudden and unprovided death : Good Lord deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death : Good Lord deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesness , from being tempted in the dayes of our weakness from the prevailing of the flesh , and grieving the Spirit , from all thy wrath , and from all our sins : Good Lord deliver , &c. III. For Gifts and Graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering , an unreprovable Faith a just and a humble Hope , and a never-failing Charity . Hear our prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our Neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our prayers , &c. Give us a prudent and a sober , a just ●…nd a sincere , a temperate and a religious ●…pirit ; a great contempt of the world , a ●…ove of holy things , and a longing after ●…eaven , and the instruments and paths that ●…ead thither . Hear our prayers , &c. Grant us to be thankful to our Benefa●…ctors , righteous in performing promises , ●…oving to our relatives , careful of our ●…harges , to be gentle and easie to be in●…reated , slow to anger , and fully instructed and readily prepared for every good work . Hear our prayers , &c. Give us a peaceable spirit , and a peaceable free from debt , and deadly sin , grace to abstain from all appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a minde ready to die for him when he shall call us , and assist us . Hear our prayers , &c. Give to thy servants a watchful and an observing spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our prayers , &c. O teach us to despise all vanity , to fight the battles of the Lord manfully against the Flesh , the World , and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk alwayes as in thy presence , to preserve our souls and bodies in holiness , fit for the habitation of the holy Spirit of God . Hear our prayers , &c. Give us a holy and a perfect repentance , a well instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our prayers , &c. Give us a healthful body and a clear ●…nderstanding the love of our neighbors , ●…nd the peace of the Church , the publick ●…fe and comfort of thy holy Word and ●…acraments , a great love to all Christians , ●…nd obedience to our Superiors , Eccle●…astical and Civil , all the dayes of our ●…ife . Hear our prayers , &c. Give us spiritual wisdome , that we may ●…iscern what is pleasing to thee , and fol●…ow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our dayes . Hear our prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mispent in vanity ; for thy pity sake take not vengeance of us for our sins , but sanctifie our souls and bodies in this life , and glorifie them hereafter . Hear our prayers , &c. Our Father , &c. IV. To be added to the former Letanies , according as our Devotions and time will suffer . For all states of men and women , especially in the Christian Church . OBlessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankinde , whose portion is misery and folly , shame and death : But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , untill this Tyranny be overpast . Have mercy upon us , O God , and hide not thy self from our petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it , that she may for ever advance the honour our of her Lord Jesus , for ever represent is Sacrifice , and glorifie his Person , and ●…dvance his Religion , and be accepted of ●…hee in her blessed Lord , that being filled with his Spirit , she may partake of his ●…lory . Have mercy upon us , &c. Give the spirit of Government and ho●…iness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and ●…ive in honesty and peace , justice and holy Religion , being Nursing Fathers to the Church Advocates for the oppressed , Pa●…rons for the widows , and a Sanctuary for the miserable and the fatherless , that they may reign with thee for ever in the Kingdome of the Lord Jesus . Have mercy upon us , &c. Give to thy servants the Bishops , and all the Clergy , the spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life , and wise discourses , that they may minister to the good of souls , and finde a glorious reward in the day of the Lord Jesus . Have mercy upon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all their temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit , to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdomes and Common-wealths peace and plenty , health and holy Religion : to all families of Religion and Nurseries of piety , zeal and holiness , prudence and unity , peace and contentedness : To all Schools of Learning , quietness and industry , freedome from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married pairs , faith and love , charitable and wise compliances , sweetness of society , and innocence of conversation ; To all Virgins and Widows , great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion , and ●…he offices of holiness ; protection to the fatherless , comfort to the disconsolate , pa●…tience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the dayes wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwracks , the strength of them that toil in the Mynes , and row in the Gallies , an instructer to the ignorant , to them that are condemn'd to die , be thou a guide unto death ; give chearfulness to every sad heart , spiritual strength , and proportionable comfort to them that are afflicted by evil spirits : pity the ●…unaticks , give life and salvation to all to whom thou hast given no understanding ; accept the stupid and the fools to mercy , give liberty to prisoners , redemption to captives maintenance to the poor , patronage and defence to the oppressed , and put a period to the iniquity , and to the miseries of all mankinde . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all misinterpretations and jealousies ; bring all sinners to repentance , and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty ; bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errors , and grace and power to make amends to the Church and Truth , and a publick acknowledgement of a holy faith , to the glory of the Lord Jesus . Have mercy upon us , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health , and fair seasons of the year , and reward his toil with the dew of heaven , and the blessings of the earth ; To all Artizans give diligence in their Callings , and a blessing on their labours and on their families ; To old men piety and perfect repentance , a liberal heart , and an open hand , great religion , and desires after heaven ; To young men give sobriety and chastity , health and usefulness , an early ●…iety , and a persevering duty ; To all families visited with the rod of God , give consclation , and a holy use of the affliction , and a speedy deliverance ; To us all pardon and holiness , and life eternal , through Jesus Christ . Amen . The grace of our Lord Jesus Christ , and the love of God , and the communication of the Holy Spirit , be with us all for ever . Amen . A SHORT PRAYER To be said every Morning . O Almighty God , Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the Throne of Grace , begging of thee mercy and protection , pardon and salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious : Be pleased to blot all my sins out of thy remembrance , and heal my soul , that I may never any more sin against thee . Lord open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them : and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the dayes of my pilgrimage . Give me a spirit diligent in the works of my Calling , chearful and zea●…us in Religion , fervent and frequent in ●…y Prayers , charitable and useful in my ●…onversation : Give me a healthful and a ●…aste body , a pure and a holy soul , a ●…nctified and an humble spirit ; and let ●…y body and soul and spirit be preserved ●…nblameable to the coming of the Lord ●…esus . Amen . II. BLessed be thy Name , O God , and blessed be thy Mercies , who hast preserved ●…e this night from sin and sorrow , from ●…ad chances , and a violent death , from the ●…alice of the Devil , and the evil effects of ●…y own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy servants ●…hall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day , and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow , or the remembrance of an evil conscience at night : but let it be holy and profitable , blessed , and alwayes innocent ; that when the dayes of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joyes of a blessed Resurrection , through Jesus Christ : In whose Name , and in whose words , in behalf of my self and all my friends , and all thy servants , I humbly and heartily pray , Our Faether . &c. A Prayer for the Evening . ETernall God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services , and the strength of my passions , the rashness of my words , and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ! O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow , and death , and thy displeasure , worse then death . Give me 〈◊〉 command over my evil inclinations , and 〈◊〉 ●…erfect hatred of sin , and a love to thee ●…ove all the desires of this world . Be ●…leased to bless and preserve me this night ●…rom all sin , and all violence of Chance , ●…nd the malice of the Spirits of darkness : ●…atch over me in my sleep , and whether sleep or wake , let me be thy servant . ●…e thou first and last in all my thoughts , ●…nd the guide and continual assistance of ●…ll my actions : Preserve my body , pardon ●…he sin of my soul , and sanctifie my ●…oul ; let me alwayes live holily , and justly , ●…nd soberly ; and when I die , receive my ●…oul into thy hands , O holy and ever●…lessed Jesus , that I may lie in thy bo●…ome , and long for thy coming , and hear ●…hy blessed Sentence at Doomsday , and ●…hold thy face , and live in thy King●…lome , singing praises to God for ever and ●…ver . Amen . Our Father , &c. For SUNDAY . A Prayer against Pride . I. O Eternal God , merciful and glorious , thou art exalted far above all heavens , thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdome the great foundation of Empire and Government : I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , an●… confess all glory , and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour ; but as fo●… me , I am a worm and no man , vile dust and ashes , the son of corruption , and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou O Lord ? the great God of Heaven and Earth , the fountain of Holiness , and Perfection in●…te But what am I ? so ignorant , that ●…now not what ; so poor , that I have no●…ng of my own ; so miserable , that I am ●…e heir of sorrow and death ; and so sin●… , that I am encompassed with shame ●…d grief . II. ANd yet , O my God , I am proud : proud of my shame , glorying in my 〈◊〉 boasting my infirmities ; for this is all ●…t I have of my own , save onely that I ●…ve multiplied my miseries by vile acti●…s , every day dishonouring the work of ●…y hands : my understanding is too con●…ent , my affections rebellious , my will ●…ractory and disobedient ; and yet I ●…ow thou resistest the proud , and didst ●…t the Morning Stars , the Angels , from ●…aven into chains of darkness , when they ●…w giddy and proud , walking upon the ●…tlements of heaven , beholding the glo●…us Regions that were above them . III. THou , O God , who givest grace to the 〈◊〉 humble , do something also for the ●…oud man ; make me humble and obedient . Take from me the spirit of prid●… and haughtiness , ambition and self-fla●…tery , confidence and gayety : teach met●… think well , and to expound all things fai●…ly of my brother , to love his worthiness to delight in his praises , to excuse his er●…rors , to give thee thanks for his grac●… to rejoyce in all the good that he receive●… and ever to believe and speak better thing●… of him then of my self . IV. O Teach me to love to be conceale●… and little esteemed ; let me be tru●… humbled , and heartily ashamed of m●… sin and folly : teach me to bear reproach●… evenly , for I have deserved them ; to r●…fuse all honours done unto me , because have not deserved them ; to return all t●… thee , for it is thine alone ; to suffer r●… proof thankfully , to amend all my fau●… speedily ; and do thou invest my so●… with the humble robe of my meek Mast●… and Saviour Jesus ; and when I have hun●… , patiently , charitably and diligent●… served thee , change this robe into t●… shining garment of immortality , my co●… into glory , my folly to perfe●… knowledge , my weaknesses and dis●… 〈◊〉 the strength and beauties of the Sons ●…f God . V. ●…N the mean time use what means thou 〈◊〉 pleasest to conform me to the image of ●…hy holy Son ; that I may be gentle to ●…thers , and severe to my self : that I may ●…t down in the lowest place ; striving to ●…o before my brother in nothing , but in ●…oing him and thee honour ; staying for ●…ny glory till thou shalt please in the day ●…f recompences to reflect light from thy ●…ace , and admit me to behold thy glories . Grant this for Jesus Christs sake , who ●…umbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee O Father , be glory and praise for ever and ever . Amen . For MUNDAY . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lillies of the field , and feedest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us , let thy Providence be my store-house , thy dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labourimmoderate , nor my care vexatious , and distracting , but prudent , moderate , holy , subordinae to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , ●…o seek the Kingdome of heaven and its ●…ighteousness , to be content with what ●…hou providest , to be in this world like a ●…tranger , with affections set upon heaven , ●…abouring for , and longing after the pos●…estions of thy Kingdomes ; but never ●…uffer my affectious to dwell below , but ●…ive me a heart compassionate to the ●…oor , liberal to the needy , open and free ●…n all my communications , without base ●…nds , or greedy designes , or unworthy ●…rts of gain ; but let my strife be to gain ●…hy favour , to obtain the blessedness of do●…ng good to others , and giving to them ●…hat want , and the blessedness of receiving●…rom thee pardon and support , grace and ●…oliness perseverance and glory , through Jesus Christ our Lord . For TUESDAY . A Prayer against Lust . I. O Eternal Purity , thou art brighter then the Sun , purer then the Angels , and the Heavens are not clean in thy sight , with mercy behold thy servant apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thy image : be pleased to preserve me so , pure and spotless , chaste and clean ; that my body may be a holy Temple , and my soul a sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod : Pardon all my hurtfull thoughts , all my impurities , that I who am a member of Christ , may not become the member of a harlot , nor the slave of 〈◊〉 Devil , nor a servant of lust and 〈◊〉 desires : But do thou purifie my 〈◊〉 , and let me seek the things that are 〈◊〉 , hating the garments spotted with the 〈◊〉 ; never any more grieving thy holy 〈◊〉 by filthy inclinations , with impure 〈◊〉 phantastick thoughts ; but let my 〈◊〉 be holy , my soul pure , my body 〈◊〉 and healthful my spirit severe , 〈◊〉 and religious , every day more and more ; that at the day of our appearing , 〈◊〉 may be presented to God washed and cleansed , pure and spotless by the blood of the holy Lamb , through Jesus Christ our Lord . Amen . For WEDNESDAY . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankinde to support his state , to relieve his necessities , to refresh his sorrows , to recreate his labours ; that he may praise thee , and rejoyce in thy mercies and bounty : Be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures , and to the same purposes which thou hast designed , so as may best enable me to serve thee , but not to make provision for the flesh , to fulfil the lusts thereof : Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate , and useful , and easie to be obtained ; taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the soul , and the soul a servant of thy Divine Majesty for ever and ever . 11. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my soul drowned in seas of ●…ine or strong drink ; but let my appe●…ites be changed into spiritual desires , that 〈◊〉 may hunger after the food of Angels , and thirst for the wine of elect souls , and may account it meat and drink and pleasure to do thy will , O God . Lord let me ●…eat and drink so , that my food may not become a temptation , or a sin , or a ●…ease ; but grant that with so much caution and prudence I may watch over my ap●…petite , that I may in the strength of thy ●…mercies , and refreshmnets , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the dayes of my life acceptable to thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord . Amen . For THURSDAY . A Prayer against Envy . I. O Most gracious Father , thou Spring of an Eternal Charity , who hast so loved mankinde , that thou didst open thy bosome , and send thy holy Son to convey thy mercies to us ; and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent that I may never envy the prosperity of any one , but rejoyce to honour him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs , that I may go to heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of ●…he desperate and damned ; let it not be ●…ll with me , when it is well with others , ●…ut let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brothers sorrows , and that I may as much as I can promote his good , and give thee thanks for it , and rejoyce with them that do rejoyce ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things which thou doest or givest , that I may then triumph in spirit , when thy Kingdome is advanced , when thy Spirit rules , when thy Church is profited , when thy Saints rejoyce , when the devils interest is destroyed , truly lovieg thee , and truly loving my brother ; that we may all together joyn in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord . Amen . For FRIDAY . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is alwayes the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes : Give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake , and inconsiderable accident in the conversation and entercourse of others ; never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errors , apt to make amends , and desirous to be reconciled . Let no sickness , or cross accident , no imployment or weariness , make me angry or ungentle , and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others ; that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord . Amen . For SATURDAY . A Prayer against wea●…ness in well-doing . I. O My God , merciful and gracious , my soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak ; my understanding foolish and imperfect , my will peevish and listless , my affections wandring after strange objects , my fancy wilde and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God . Let me not relish or delight in the things of the world , in sensual objects , and transitory possessions ; but make my eyes look up to thee , my soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties ●…f soul and body wholly serving thee , ●…nd delighting in such holy ministeries . II. O Most gracious God , what greater favour is there then that I may , and what easier imployment can there be then to pray thee , to be admitted into thy presence , and to represent our needs , and that we have our needs supplied onely for asking and desiring passionately and humbly . But we rather quit our hopes of heaven , then buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an unsufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail a desire of holiness not to be satisfied till it possesses , a charity that will alwayes increase ; that I making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy ministeries of grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominon for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I. O Most glorious God , and my most indulgent Lord and gracious Father , who doest bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that ●…hou hast hitherto preserved me in my Virgin state with innocence and chastity ●…n a good name , and a modest report . It ●…s thy goodness alone , and the blessed ●…manation of thy holy Spirit , by which 〈◊〉 have been preserved , and to thee I re●…urn all praise and thanks , and adore and ●…ove thy goodness infinite . II. ANd now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which ●…hou hast sanctified by thy Institution , and ●…lessed by thy Word and Promises , and ●…raised up to an excellent mystery , that it might represent the Union of Christ and his Church : Be pleased to go along with ●…thy servant in my entring into , and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou hast intended it to all that love and fear thy holy Name . III. LOrd bless and preserve that dear person whom thou hast chosen to be my Husband ; Let his life be long and blessed , comfortable and holy , and let me also become a great blessing and comfort unto him ; a sharer in all his joyes , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness ; and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness and unreasonableness of passion and humour : and make me humble and obedient , charitable and loving , patient and contented , useful and observant , that we may delight in each other according to thy blessed Word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. OBlessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy , or unhandsome accident to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each others good and content , that we may alwayes please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord . Amen . Amen . A Prayer for a holy and happy Death . Oeternal and holy Jesus , who by death hast overcome death , and by thy Passion hast taken out its sting , and made it to become one of the gates of heaven , and an entrance to felicity ; have mercy upon me now and at the hour of my death ; let thy grace accompany me all the dayes of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee at whatsoever hour thou shalt come . Lord let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordinary piety , and the manifestation of a great and miraculous mercy . Let my senses and my understanding be preserved intire till the last of my dayes , and grant that I may die the death of the righteous , free from debt and deadly sin , having first discharged all my obligations of Justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosome of our Lord . Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God , and to all the world , that my soul in the arms of the holy Jesus , may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdome , O eternal and holy Jesus . Amen . FESTIVAL HYMNES . I will sing with the spirit , and I will sing with the understanding also . HYMNS Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joyned to their other PRAYERS . Hymns for Advent , or the weeks immediately before the Birth of our blessed Saviour . I. WHen Lord , O when shall we Our dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say He saw more then one day , One day of Edens seven : The guilty hours there blasted with the breath Of sin and death , Have ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch and gate of Heaven . How long , dear God , how long ! See how the Nations throng : All humane kinde Knit and combin'd Into one body , look for thee their Head . Pity our multitude , Lord , we are vile and rude , Headless and sensless without thee , Of all things but the want of thy blest face , O haste apace ; And thy bright self to this our body wed , That through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn for Advent ; or Christs coming to Jerusalem in triumph . LOrd come away , Why dost thou stay ? Thy rode is ready ; and thy paths made strait With longing expectation wait The Consecration of thy beauteous feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord here Thou hast a Temple too , and full as dear As that of Sion ; and as full of sin , Nothing but Thieves and Robbers dwell therein ; Enter , and chase them forth & cleanse the floore ; Crucifie them , that they may never more Profane that holy place Where thou hast chose to set thy face . And then if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day . I. MY sterious truth ! that the self same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the shepherds knew , When they themselves became Sheep to the Shepherd Lambe . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these Titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold , Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs that wander , home . Glory be to God on high , All glories be to th'glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . 1. WHere is this blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That crowns each Nation With a triumphant wreath of blessedness ? 2. Where should he be but in the throng , And among His Angel Ministers , that sing And take wing Just as may Echo to his Voyce , And rejoyce , When wing and tongue and all May so procure their happiness ? 3. But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ? How good , how great ! even as our misery . The third Hymn : Of Christs birth in an Inne . THe blessed Virgin travail'd without pain , And lodged in an Inne , A glorious Star the signe But of a greater guest then ever came that way , For there he lay That is the God of Night and Day , And over all the pow'rs of heaven doth reign . It was the time of great Augustus Tax , And then he comes That payes all sums , Even the whole price of lost humanity , And sets us free From the ungodly Emperie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging place , And in our brest Be pleas'd to rest , For thou lov'st Temples better then an Inne , And cause that sin May not profane the Deity within , And sully o're the ornaments of Grace . Amen . A Hymn upon S. Johns day . THis day We sing The friend of our eternal King , Who in his bosome lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light Which came From the Throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire , and sword , hunger and miserie ) To anticipate by their ravish'd sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lambs rich viands I may sup : And in this last Supper I May with thy friend in thy sweet bosome lie For ever in Eternity . Allclujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , then that they die . He that came with life to all , Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrifice to Innocence ; Which now does ride Trampling upon Herods pride : Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled ; Lord , who wert pleas'd so many babes should fall , Whil'st each sword hop'd that every of the All Was the desir'd King : make us to be In Innovence like them , in Glory , thee . Amen . Upon the Epiphany , and the three wise men of the East coming to worship JESUS . A Comet dangling in the aire Presag'd the ruine both of Death and Sin ; And told the wise-men of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the furthest East this new And unknown light pursue , Till they appeare In this blest Infants King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more : Great God , they gave to thee Myrrhe , Frankincense , and Gold : But Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W' have nothing but our selves , & scarce that neither , Vile dirt and clay : Yet it is soft , and may Impression take : Accept it , Lord , and say , this thou had'st rather ; Stamp it , and on this sordid metal make Thy holy Image , and it shall out-shine The beauty of the golden Myne . Amen . A Meditation of the Four last things , Death , Judgment , Heaven , Hell . For the time of Lent especially . A Meditation of Death . DEath , the old Serpents Son , Thou had'st a sting once like thy Sire , That carried Hell , and ever-burning fire : But those black dayes are done ; Thy foolish spite buried thy sting In the profound and wide Wound of our Saviours side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God to punish thee For the affront thou didst him on the Tree , Hath snatcht the keyes of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemie . O thou who art that Gate , command that he May when we die And thither flie , Let us into the Courts of Heaven through thee . Allelujah . The PRAYER . MY Soul doth pant tow'rds thee My God , Source of eternal life : Flesh fights with me , Oh end the strife And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring ; Where for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankinde ; make me to be stil'd Thy Child , And take me when I dye , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lye . Amen . Of the Day of Judgement . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the winepress of thy wrath shalt tread With feet of lead . Sinful rebellious clay ! what unknown place Shall hide it from thy face ! When earth shall vanish from thy fight , The heavens that never err'd , But observ'd Thy laws , shal from thy presence take their flight , And kil'd with glory , their bright eyes , stark dead Start from their head : Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy dear Saviour : Thy Judgement seat We dare not Lord intreat ; We are condemn'd already , there . Mercy : vouchsafe one look On thy book Of life ; Lord we can read the saving Jesus , here , And in his Name our own Salvation see : Lord set us free , The book of sin Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beauteous God , uncircumscribed treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with a holy charity . What ravish'd heart , S●…raphick tongue or eyes , Clear as the mornings rise , Can speak , or think , or see That bright eternity ? Where the great Kings transparent Throne , Is of an intire Jaspar stone : There the eye O'th'Chrysolite , And a sky Of Diamonds , Rubies , Chrysoprase , And above all , thy holy face Makes an eternal Clarity , When thou thy Jewels up dost binde : that day Remember us , we pray , That where the Beryl lyes And the Crystal , 'bove the skyes , There thou may'st appoint us place Within the brightness of thy face ; And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell . HOrrid darkness , sad and fore , And an eternal Night , Groans and shrieks , and thousands more In the want of glorious light : Every corner hath a Snake In the accursed lake : Seas of fire , beds of snow Are the best delights below , A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of eternal Light , Allelujahs , Hymns and Psalms , And Coronets of Palms Fill thy Temple evermore . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure , For if thou keepest wrath in store We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our souls from Hell . Mercy . On the Conversion of S. Paul . FUll of wrath , his threatning breath Belching nought , but chains and death : Saul was arrested in his way By a voice and a light , That if a thousand dayes Should joyn rayes To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a childe of wrath Become a vessel full of glory . Lord curb us in our dark and sinful way , We humbly pray , When we down horrid precipices run With feet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the blessed Virgin . PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb . Pure and spotless though she were , Her body chaste , and her soul faire , She to the Temple went To be purifi'd And try'd , That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our souls , for we Are cloth'd with sin and misery . From our conception One imperfection , And a continued state of sin , Hath sullied all our faculties within . We present our souls to thee Full of need and misery : And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THe Lamb is eaten , and is yet again Preparing to be slain ; The Cup is full and mixt , And must be drunk : Wormwood and gall To this , are draughts to beguile care withall , Yet the Decree is fixt . Doubled knees , and groans , and cries , Prayers and sighs , and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin : The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of blood , Through the pure strainer of his skin : His boiling body stood Bubling all o're , As if the wretched whole were but one dore To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup : Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the well of life to drink . Amen . On the Annunciation to the blessed Virgin . A Winged harbinger from bright heav'n flown , Bespeaks a lodging room For the mighty King of Love , The spotless structure of a Virgin womb , O'reshadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his clothes , and be A perfect Man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now In the more blessed reparation The Heavens bow : Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man . Allelujah : we adore His Name , whose goodness hath no store . Allelujah . Easter day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise : It was the holy tender Sex That saw the first ray : Saint Peter and the other , had the reflex , The second glimpse o'th'day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality , and bliss . O dearest God preserve our souls In holy innocence ; Or if we do amiss , Make us to rise again to th'life of Grace , That we may live with thee , and see thy glorious face , The crown of holy Penitence . Allelujah . On the day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shroud The Sun of Glory from Mount Olivet . At Pentecost hee 'll shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their celestial fire ; That we the Saints among May sing , and love , and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity , and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th'invasion of the host of Hell ; And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity , And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee dear Spirit , And there eternal peace and rest inherit . Amen . Penitentiall Hymns . I. LOrd , I have sinn'd , & the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poore . Yet since the Balsam of thy Blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet but pensive face Laughter could never steal a place , Teach but my heart and eyes To melt away , And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou fee , Dear God , our miserie , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Rapt up in tender dust , Guarded with sins and lust , Who like Court flatterers waite To serve themselves in thy unhappy fate . Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to Death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Lepers skin , Like Nuaman , bid us wash , yet let it be In streams of blood that flow from thee : Then will we sing , Touch'd by the heavenly Doves bright wing , Hallelujahs , Psalms and Praise To God the Lord of night and dayes ; Ever good , and ever just , Ever high , who ever must Thus be sung ; is still the same ; Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from ahove ; Thou who taught'st the blind mans night To entertain a double light , Thine and the dayes ( and that thine too ) The Lame away his Crutches threw , The parched Crust of Leprosie Return'd unto its infancy : The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful Mercy did even chase The Devil from his usurp'd place , Where thou thy self shouldst dwell , not he . O let thy love our pattern be ; Let thy Mercy teach one Brother To forgive and love another , That copying thy Mercy here , Thy Goodness may hereafter reare Our Souls unto thy Glory , when Our Dust shall cease to be with men . Amen . A Catalogue of some Books printed for Richard Royston at the Angel in Ivie lane , London . The names of several Treatises and Sermons written by Ier : Taylor . D. D. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A Course of Sermons for all the Sundayes of the Year ; Together with a Discourse of the Divine Institution , Necessity , Sacredness , and Separation of the Office Ministerial , in fol. 2. Episcopacy asserted , in 4o . 3. The History of the Life and Death of the Ever-blessed Jesus Christ , 2d Edit. in fol. 4. The Liberty of Prophesying , in 4o . 5. An Apology for authorized and Set-forms of Liturgie ; in 4o . 6. A Discourse of Baptisme , its institution and efficacy upon all Believers , in 4o . 7. The Rule and Exercises of holy living , in 12o . 8. The Rule and Exercises of holy dying , in 12o . 9. A Short Catechisme for institution of yong persons in the Christian Religion , in 12o . 10. A Short Institution of Grammar composed for Yong Scholars , in 8o . 11. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation , in 8o . Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. 2. The Practicall Catechisme , with all other English Treatises of Henry Hammond D. D. in two volumes in 4o . 3. Dissertationes quatuor , quibus Episcopatus Iuraex S. Scripturis & Primaeva Antiquitate adstruuntur , contra sententiam D. Blondelli & aliorum . Authore Henrico Hammond . in 4o . 4. A Letter of Resolution of six Quaere's , in 12o . 5. Of Schisme . A Defence of the Church of England , against the Exceptions of the Romanists , in 12o 6. Of Fundamentals in a notion referring to Practise , by H. Hammond D. D. in 12o . 7. An Answer to the Animadversions on the Dissertations touching Ignatius Epistles and the Episcopacy in them asserted , subscribed by Iohn Owen servant of Jesus Christ , in 4o . 8. A Vindication of the Dissertations concerning Episcopacy from the Exceptions offered against them by the London Ministers in their Ius Divinum Ministerii Evangelici in 4o . 9. A Reply to the Cathol. Gent : Answer to the most materiall part of the Book of Schisme , together with an Account of H. T. His Appendix to his Manuall of Controversies &c. 4o . The Psalter of David , with Titles and Collects according to the matter of each Psalm , by the Right honourable Chr. Hatton , in 12o the 5. Edition with Additionals . Boanerges and Barnabas , or Judgement and Mercy for wounded and afflicted souls , in several Soliloquies , by Francis Quarles , in 12o . ●…thmologicum Parvum in usum Schol●… public●… West●… , opera & studio Francisci Gregorii , in 8o . A Discourse of Holy Love , by Sir Geo : Strode Knight , in 12o . The Communicants Guide , directing the yonger so●…t which have never yet received , and the elder and ignorant sort , which have hitherto received unworthily , how they may receive the Sacrament of the Lords Supper with comfort by R. Gove , in 8o . A Contemplation of Heaven with an Exercise of Love , and a Descant on the Prayer in the Gar●… by a Catholick Gent. in 12o . Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer : Together with additional Exercitations upon Baptism , The Lords Supper , Heresies , Blasphemy , The Creatures , The souls pantings after God , The Mercies of God , The souls complaint of its absence from God ; by Peter Samwaies , Fellow lately resident in Trinity College , Cambridge , in 12o . Of the Division between the English and Romish Church upon Reformation , by Hen : Fern D. D. in 12o the 2. Edition with many Additionals . Certain Sermons and Letters of Defence and Resolution to some of the lare Controversaries of our times by Jasper Mayn , D. D. in 4o . New . A Treatise concerning Divine providence , very seasonable for all ages , by Tho. Morton Bishop of Duresme , in 8o . Dr. Stuart's Answer to Fountains Letter , in 4o . Blessed birth-day , printed at Oxford , in 8o . A Treatise of Self-denial , in 4o . by a conceal'd Author . The holy Life and Death of the late Vi-countesse Falkland in 12o . Certain Considerations of present Concernment : Touching the Reformed Church of England , by H. Fern , in 12o . New . Englands Faithfull Reprover and Monitour , in 12o . by Jo. Allington . Newly published , The grand Conspiracy of the Members against the Mind , of Jewes against their King . As it hath been delivered in four Sermons : by John Allington , B. D. in 12o White Salt , or a sober correction of a mad world : By John Sherman , B. D. a discontinuer , in 12o . The History of the Church of Scotland , by John Spotswood , Archbishop of S. Andrews , in fol. New . The End . Notes, typically marginal, from the original text Notes for div A63950e-660 John 17.3 . 1 John 2.23 . Deut. 6.2 . Exod. 20.2 , 3. Revel. 1.4 . Psal 90.2 . 1 Tim. 1.17 . Gen. 1.1 . Exod. 20.11 . Heb. 3.4 . Isa. 40.12 . Job 42.2 , 3. Psa. 139.1 , &c. Psa. 147.5 . Exod. 34.6 , 7. 1 Tim. 6.15 , 16 John 4.24 . 1 Kings 8.27 . Amos 3.6 . Psa. 139.8 , 9. Acts 7.48 , 49. 1 sal. 2.4 . & 103.19 . & ●…5 . 3 . Isa. 41. 4 & 44.6 . Job 94 , &c. Deut. 32.39 . Gen. 18.25 . Deut. 32.4 . Exod. 43.7 . Psa 103. 8. & 25.8 . & 86.5 . Psal. 50.12 . Jam. 1.17 Heb. 11.6 . Matth. 28.19 . Joh. 14.16.26 . & 15.26 . 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13.13 . 1 John 5.7 . 1 Joh. 1. & v. 18. & 3.16 . Luke 24 49. Acts 1.4 . & 2.33 . Coloss. 1.16 . Acts 17.24 . 1 Cor. 8.6 . & 1 Cor , 6.18 . Gal. 1.4 . Phil. 2.22 . Dao . 2.47 . Zech. 4.14 . & 14.9 . Matth. 11.25 . Psal. 145.10 . 11. Acts 14 : 15. Gen. 2.7 . Eccles. 7.29 . Ecclus. 15.14 . Gen. 3. per tot . Rom. 5. 12. & 3. 23. & 6. 20. Ephes. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1. 20. John 3. 16. Heb. 2. 14 , 15 , &c. John 8. 25 , 28. Heb. 2. 9. & 16. 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John 5. 20. Isa. 35. 4 , 5. Joh. 1. 2. & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1. 8. Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13. 23. Deut. 18. 15 Matth. 1. 18. Matth. 1. 21 Luke 2. 4 , 5 , &c. Heb. 2. 9 , 10. Reade the 3d and 4th and the 5th Chapters to the Hebr. Eph. 2.13 , 14 , 15. Luke 19.27 . & 24.46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mar. 4. 11 , 12. & 11.20 , 21. Joh 6 44 , 45. 2 Pet. 1.3 , 4. Matth. 15.59 . Acts 2.38 . & 3.19 . Luke 187. Matth. 7.7 . Coloss. 2.13 . 1 Cor. 15 54. 55 , 57. Rev. 14.13 . 1 Cor. 15.22 . 1 Cor 6 14. 2 Cor. 4.14 . Joh. 6.40 . Mat. 28.6 . & 18. Phil. 2.9 , &c. Heb. 2.9 . & 5.9 . & 1.8 . Tit. 2.13 , 14. Eph. 3.14 , 15 , 20. 1 Cor. 11.3 . Ephes. 5.23 . Coloss. 2.10 . Acts 10.42 . 2 Tim. 4.1 . & 8 , 17.31 1 Pet. 4.5 . 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24 19. Acts 3.23 , &c. Heb. 5.5 , 7 , 8 , &c. Heb. 7. per totum . Heb. 7. 24 , 25. Rom. 8.33 , 34. 1 John 2.1 . Heb. 4.14 , 15 , 16. Heb. 1.3 , 8. Psal. 110.1 . 1 Thess. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 〈◊〉 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24 , 25 , 28. Matth. 25.34 , 41. Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . 1 Cor. 15.24 . ●…b . 8.6 . & 10. & 13. Heb. 10.16 . & 12.24 . Jer. 31.31 . Mark 16.16 . Mat. 4.17 . Acts 〈◊〉 .37 . & 2.31 . Acts 2.38 , 41. & 3.19 . 1 John 2.9 . Mat. 16.16 . & 1.18 . 1 Tim. 3 16. Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1.5 . & 17.14 . Luke 1.75 . Tit. 2.11 , 12. 1 Pet. 2.1 , 2 , 3. 2 Pet , 1.4 , &c. Heb. 12.1 , 2. 1 John 2.12 . & 5.16 , 17. Gal. 6.1 . & 5.24 , 25. Rom. 10.15 . Eph. 2.20 . & 4.11 , 12. 1 Cor. 12.28 . 2 Cor. 5.20 . Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.24 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.13 . — Col. 2.11 , 12. Rom. 6.4 . — Acts 2.38 . John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23 , 24 , 25. Matt. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Mat. 26.28 . 1 Cor. 11.27 , 28 , 29. 2 Cor. 5 18. Acts 20.28 . 1 Pet. 5.2 . Gal. 1.6 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 . Reade also Rom. 12. Eph. 5. & 6. Chap. 1 Thess. 5 Luke 6.35 . Deut. 10.17 . & 6.4 . Mark 12.29 , 32. 1 Cor. 8.4 . John 17.3 . 1 Thest. 1.9 . Psal. 90.2 . & 93.2 . & 77.13 . & 95.3 . & 147.5 . Rom. 16.17 . 1 Tim. 1.17 . 2 Chron. 19.7 . Psa. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.6 . Exod. 33.19 . 1 Tim , 1.11 . John 8.58 . Rom. 8.29 , 32. 1 Cor. 8.6 . & 15.24 . Mat. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.12 . Acts 4.24 . Psal. 36.7 , 8. Mat. 〈◊〉 .26 . & 10.29 , 30. Rev. 14.7 . Mat. 4.10 . Mat. 1.20 . John 3.34 . Acts 10.28 . & 3.22 , 23. Heb. 12.24 . & 1.8 . & 6.7 , 21. Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.16 . Luke 1.32 . Rom. 1.3 , 4. 1 Joh. 5.9 , &c. & 4.15 . & 5.5 . John 1.11 . Col. 1.17 , 18 , 15. Heb. 1.5.3 . Phil. 2.6 . John 3.35 . & 5.19 . Col. 2.9 , 10. John 17.24 . Ma●… . 28.18 . Acts 2.36 . Psa. 2.6 , 7 , &c. 1 Cor. 8.6 . Heb. 1.6 , 14 , 15. 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Mat. 1.18 . Luke 1.45 , 48. Mat. 1.25 . Luke 2.51 , 52. & 3.23 . John 3.4 , &c. Acts 13.39 . Mat. 25.31 , 32. Luke 22.63 . John 18.4 , 12 , &c. Mat. 26. Mat. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.37 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7 25. & 9.12 . & 2.17 , 18. & 4.5 . Luke 23.46 . Joh. 10.17 , 18. 12.32 . & 11.51 . Eph. 2.13 , 14. Heb. 2.10 . Col. 1.21 , 22. Tit. 2.14 . Joh. 6.51 . 1 Pet. 2.24 . & 4.13 . 2 Tim. 2.11 . Gal. 6.14 . Mat. 27 57 , &c. Eph. 4.9 . Mat. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15. 54 , &c. Rev. 20.13 , 14. Mat. 16.18 . Rev. 1.17 , 18. Mark 16.1 . Acts 10.40 . Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Mat. 28.1 . 1 Pet 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luke 24.45 , 50. Mat. 21.17 . Joh. 20. & 21. Acts 1.9 . 1 Cor. 15.6 . 45. 47. Heb. 6.19 . Rom. 8.38 , 39. 1 Joh. 3.2 . Phil. 2.8 , 9 , &c. ●…ph . 1.17 , 22. Rom. 8.34 . Heb. 7.27 . 2 Pet. 1.4 . Heb. 12.2 . 1 Pet. 1.20 , 21. H●…b . 1.6 . John 14.3 . Mat. 24.30 . 1 The●… 4.16 . Rev. 1.7 . Acts 1.11 . 2 Tim. 4.1 . John 5.22 , 23. 1 Thess. 4. 16 , 17. Mat. 25.32 . Mat. 25.34 , &c. Mat. 28.19 . Joh. 15.26 . — Acts 15.32 . 16.13 . — & 3.33 . 6. 45. — 2.4 . 7.16 , 17. — 13.1 , 2 , 3. 5. 37. — 20.28 . Luke 12. 12. Joh. 17.37 . 14.16 . 16.13 , 8. Mat. 10.10 . Eph 1 17. & 3.16 . 1 Cor. 2.10 , 11 , 12. Rom. 8.14 , 15 , 16. Rom. 14.17 . & 15.13 , 19. 1 Thess. 1.6 . Luke 24.49 . & 4.18 . Acts 2.33 , 38. Eph. 4.7 , 30. 1 Cor. 3.16 . Eph. 1.13 . Acts 7.51 . Rom. 1.14 . 1 Thess. 5.19 . Mark 3.29 . 2 Cor. 1.22 . & 5.5 . 1 Tim. 3.15 . Eph. 3.21 . Heb. 2.12 . 10.24 . 1 Cor. 14.26 , &c. Mat. 18.17 , 18. Acts 12.5 . 1 Cor. 14.14 . Gal. 1.8 , 9. Col. 2.8 , 9. Heb. 13.8.9 . Acts 26.10 . 9.13 , 32 , 41. 1 Cor. 6. 11. & 1.2 . Mat. 22.14 . 1 Pet. 1.2 , 14 , 15 , 16. 2 Pet. 3.11 . Mat. 18.17 , 18 Heb. 10.25 . 1 Cor. 11.23 , &c. Eph. 4.13 . 5.6 , 7 , 21. 6.18 . Phil. 2.4 . & 1.27 . Rom. 16.16 , 17. 1 Joh. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . 13.38 . 1 Joh. 2.1 , 2 , 12. Gal. 6.1 . Joh. 20.23 . Mark 16.16 . 2 Pet. 1. 5 , &c. Eph. 1.13 . 1 Pet. 1.15 , 16 , 17 , 18. Jam. 2.17 , 20 , &c. 1 Joh. 3.21 , &c. Heb. 12.14 , 15 , 16. 1 Cor. 15.29 , &c. Mat. 22.31 . Rom. 8.11 , 〈◊〉 . Joh. 6.39 . Phil. 3.20 . 2 Cor. 5.1 . 1 Thess. 4.17 . Rev. 21.4 . Rev. 22.5 . Mat. 25.34 . Notes for div A63950e-6180 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} S. Chrysoft . Homil. 3. de Lazaro . 
A26345	----	The main principles of Christian religion in a 107 short articles or aphorisms, generally receiv'd as being prov'd from scripture : now further cleared and confirm'd by the consonant doctrine recorded in the articles and homilies of the Church of England ... / by Tho. Adams ... Adams, Thomas, fl. 1612-1653. 1675 Approx. 366 KB of XML-encoded text transcribed from 109 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A26345 Wing A493 ESTC R32695 12746426 ocm 12746426 93261 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26345) Transcribed from: (Early English Books Online ; image set 93261) Images scanned from microfilm: (Early English books, 1641-1700 ; 1028:3) The main principles of Christian religion in a 107 short articles or aphorisms, generally receiv'd as being prov'd from scripture : now further cleared and confirm'd by the consonant doctrine recorded in the articles and homilies of the Church of England ... / by Tho. Adams ... Adams, Thomas, fl. 1612-1653. [2], XV, [7], 191 p. [s.n.], London : 1675. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Catechisms. Catechisms, English. Theology -- Study and teaching. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 John Latta Sampled and proofread 2003-08 John Latta Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion The Main PRINCIPLES OF Christian Religion IN An 107 short Articles or Aphorisms , generally receiv'd , as being prov'd from Sripture . Now further cleared and confirm'd by the Consonant Doctrine recorded in the Articles and Homilies of the Church of England ; under Four Heads , VIZ. Of things to be I. Believed , comprehended in the CREED . II. Done , in the TEN COMMANDMENTS . III. Practis'd , in the GOSPEL , particularly TWO SACRAMENTS . IV. Pray'd for , in the LORDS PRAYER . EXPLAIN'D . By Tho. Adams , M.A. sometime Fellow of Brazen-Nose College in Oxon , and late Chaplain to the Right Honourable Countess Dowager of Clare . LONDON , Printed in the Year , 1675. To the Inhabitants of Wood-Church in Wirral-Hundred in Cheshire . Dear Countrymen and Friends ! WHiles in my retired condition , I was lately devising , how I might do some good to the place of my Nativity , I had a strong apprehension , from the affections many of you have express'd to my Fathers Family , that some of the Labours of my dear Brother Mr. Thomas Adams , now with God , would be very acceptable to you , for the edification of your souls ; and thereupon as most generally useful for you : I resolv'd to be at the charge of Printing this Catechetical Explanation of His. 'T is well known amongst you , that my Grandfather Mr. Richard Adams was Rector of your Church , and then by his purchase Patron of the perpetual Advowson , Six of his Line and Name since all devoted to the Ministry of the Gospel , viz. Mine honoured Father Mr. Charles Adams , and Uncle Mr. Randal Adams ( yet I hope alive in Ireland ) , my self , and three Brothers , Peter , Thomas , and Charles Adams were born in the Personage-house a . My dear Mother ( who also bore two other of my Brothers , viz. Iames and Iohn there too ) the Daughter of a worthy Gentleman was likewise born in your Parish . My Reverend Father and Uncle did some short part of their time exercise their Ministry amongst you ; and all of us Brethren in the Ministry , have preached an occasional Sermon or more to you , though none of us could be setled with you , to spend our selves and be spent amongst you . However , we that are alive and at a distance from you , do often bear you upon our hearts , and earnestly desire that you may be saved in the day of our Lord Iesus Christ. Some of you cannot but remember , whiles my dear Father had the charge of your Souls , he did preach the Gospel to you , both in season and out of season , beseeching you to be reconciled to God , who soon took him off from that work with you , to his eternal rest . And I do assure you , my Brother ( whose sound and wholesome fruit you may here taste ) was very solicitous , and so are those who yet survive , that you may be acquainted with the truth as it is in Iesus . In order whereunto , I do now present and heartily recommend to you , this short Manual of Christian Doctrine . I pray you be pleased to receive it kindly , and entertain it friendly ; not only out of love to the Author or Donor , but to the Truth . It is proverbially said amongst you [ Cheshire Chief of Men ] , there having anciently been valiant ones born and bred there : Let not now any Prophet of the Lord have occasion to complain of you , that none are valiant for the truth b ; which none can be as they ought , unless well-trained , instructed , or Cateehised ( as Abrahams brave ones c were for the war ) in the mysteries of the Gospel ; for lack of knowledg wherein , a professing people will be destroyed d Being alienated from the life of God through the ignorance that is in them , because of the blindness of their heart e . He that made them will not have mercy on them , and he that formed them will shew them no favour f . To prevent this mischievous ignorance , and help your understandings that you may rightly know God and do his will. Such as I have , give I you . Let none then despise this small token of my love , which I do in the name of Iesus Christ send to you . Others of their plenty have formerly given to the meaner sort of you Milk and Bread for the body , and lately Means for the instructing the Minds of your Children in the Rudiments of Learning ; now I do offer a Mite out of my penury , to establish your hearts in Religion ; g spiritual milk h , and bread i , which I know you have need of . It comes not to eat your Bread , but to distribute something of the bread of life to every Family . I expect you should bid it welcome , and not distaste it , as the Gaderens for the sake of their Hogs , did the company of Christ himself , wishing him to leave their Coasts k . Lest coming in kindness to you all at this day , it should be a Testimony against any of you at the great day l . Believe me ! I would not have it as the Flying Roll in the Prophets Vision , to consume any House whereinto it doth enter m ; but to warn every person and every family of you , in this crooked generation , to flee from the wrath to come , and meet God by repentance . I confess it would trouble me to come into any of your Houses ( or have tydings thereof ) and find this little Book , designed for your good , to be carelesly thrown up and down , and given to little ones to play with , and tear in pieces ; or the leaves cut out with a knife , and burnt , as the Book n that Baruch wrote from the mouth of the Prophet Ieremiah was misused ; and mostly for the sake of those careless and untoward ones . Yet if one sinner be reclaimed by it from the error of his ways , built up in faith , and love , and brought really to obey the Gospel , that will answer all my cost , and be abundant matter of much joy . But if our Gospel be hid , it is hid to them that are lost o . However I may in some sort say with the Apostle for his Countrymen , Brethren , my hearts desire and prayer to God for you , is , that you may be saved . p I shall therefore take the freedom upon this occasion to enlarge something under these three following heads , viz. 1. Concerning the necessity of instructing , and being instructed in the Doctrine which is according to godliness . 2. The import and advantage of this Book before you , and how you may particularly use and improve it . 3. Some general Rules consonant to Scriptures , and the Materials of this Book grourded thereon , to help you all in your Practise . I. The necessity of instructing , or Catechising , both as it respects those who Teach , and those who are Taught q , is evident from the Injunction of the supream Lawgiver , who doth frequently charge Superiours to teach , and Inferiours to learn r . Which strongly obligeth those who have others under their authority , to do it as they are able ; and ( if they cannot read themselves ) to put those who have learn'd to read upon the work , and see them do it to the utmost of their power for edification . To strengthen this charge of so great and useful importance , the Spirit of God doth highly commend the practice according to it , as that wherein he much delighteth ; and therefore makes it necessary to us , who should be solicitous to please him ; yea in the Families wherein we live , as well as in the Congregation ; as a part of that solemn service he hath appointed in his word , with Prayers and Praises . Unless persons learn the Principles of Christian Doctrine s , they will not be able to hear Sermons with profit , nor understand clearly and distinctly the nature of Faith , Repentance , Iustification , &c. nor to give a reason of the hope that is in them , which they are required to do . And the rather that they may withstand fundamental errors , as well as resist evil practices ; which was memorably seen in the very Children of Merindol , who made a solemn Confession of their Faith from Scripture , amazing and confounding their persecuting adversaries . That shining Star Luther , in the dawning of the Reformation , used to say his Catechism was parva Biblia , the little Bible , meaning a short sum of that heavenly Doctrine which the very Son of God did publish from the bosom of his eternal Father , and which the Holy Spirit did reveal by the Prophets and Apostles for the salvation of our souls . This might move him , reforming the Church from the dregs of Idolatry and Superstition , to carry his Catechism always along with him , to read and peruse it almost every day , as he did ; affirming seriously , that he always learned something from it , which he did not ( at least so practically ) know before . Agreeable whereunto , in our age , said laborious , holy , and zealous Mr. Ioseph Alleine concerning Catechism , If any think themselves above it , 't is from their pride or ignorance , for my part I account my self a learner . And therefore a Sum of Christian Principles , methodically digested and explain'd , ought to be sought after and embrac'd by us , as a precious treasure , yea for the elder to have recourse to ; but more especially for the younger , who almost from their very Cradles may learn something of it as the Apostle speaks t , that as new-born Babes they may receive the sincere milk u of the word , that they may grow thereby * . Upon this account I earnestly intreat you who can justly claim a superiority in your own houses , that you would bethink your selves what an authority you are entrusted with from God , who requires you to exercise it with an holy zeal , and maintain it with all Christian prudence , without Lordliness and rigour , endeavour to be well skill'd in the Scripture x ; consult the several tempers of those within your doors ; allot fit and stated seasons for the getting of these Principles by heart ; and watch over them daily with care , both as to their set task , and practice answerable to these Principles ; keeping them seriously to mind both the business of Religion in their general Calling , and of their distinct worldly employments in their particular Callings . Suffer not your selves and houses to go hurrying to Hell , by opposing Gods most wise government of the world , which he carries on orderly for the safety and comfort of his Servants , by well-instructed Families ( such as Abrahams was ) who became instrumental to carry down the knowledg of God in all peaceableness to posterity ; so as to leave an expectation of Gods blessing upon them , whose welfare Nature it self doth move us to promote . The truth is , My Friends , if we did but remember our selves , as we are Christians , dedicated to God by Baptism , expecting benefit by the purchase of Christ , we should consider we are not our own , but bought with a price , under the greatest obligation to live to him that hath bought us ; and should take all possible care that we and ours might be His. Do then I beseech you , all you can to save your selves and others . Oh! pity their poor souls defiled by sin , and expos'd to misery . Oh! let them not perish through your carelesness , lest any of them say in Hell , as Cyprian brings in Children saying , their Parents were their Murderers ; 'T is long of you that we lye in easeless torments . Bewail the corrupted sad estate of your Children , as descending and deriving pollution from you . Let them timely know the only remedy ; bring them to reverence the holy God , and read his word with greatest awe ; shewing them the danger of breaking his Commandments , the benefit of ordering their lives according to his mind , that they may truly glorifie and enjoy him . Charge them to take heed they be not carryed away with an inordinate love to the profits , pleasures , and honours of this life ; but learn the great lessons of self-denial and cleaving to the Lord Jesus with full purpose of heart , bearing patiently whatever he is pleas'd to try them with . And be sure you neglect not seasonably and duly , to admonish and correct them y , that their iniquities be not their ruine . Do you who are Inferiours willingly submit . Oh! take heed of refusing instruction , or opposing the means which is used to bring you acquainted with God and your selves ; lest you be found guilty of shutting out the light of the glorious Gospel of Christ , who is the image of God , that it may not shine into your hearts . II. Concerning the import and usefulness of this small Book I do here put into your hands and houses ; praying the spiritual matter of it may reach to , and abide in your hearts . You see here be under four chief Heads or Chapters an 107 short Articles ( which also are Answers to the Questions in the Margin ) now generally received . These A.'s are as so many entire Sentences , or distinct Propositions and Aphorisms ( the Commandments are Ten of them ) without depending for their sense upon any Question ; containing the fundamentals of Christian knowledg and practice ; so that the Learner may by committing them to memory , lay up in his heart the Sum of Christianity ; and make a profession , confession , or repetition of it when call'd , in a continued speech , or else answer to any part of it , particularly when the Questions in the Margin are used by another , making enquiry into his knowledg . These several Articles you find have plain proofs from Scripture at large , to shew that these necessary matters of Faith and Obedience are surely founded upon the never-failing word of God ; whose supream authority should be of force to awe our consciences , and engage our hearts to the practise of those things which do appear to be our indispensable duties . Unto Divine warrant , for further illustration and confirmation , here are the Testimonies brought from the authentick Records of Reformed Religion amongst us , I mean the Articles and Homilies of the Church of England , as agreeing with , and clearing or strengthening of the several Propositions ; yea and very consonant to the main body of the materials in the short Catechism which is in the Common Prayer Book , to be learn'd by every Child , before he be confirm'd , or admitted to receive the Holy Communion . For the four chief heads there , are the Creed , or things to be believed ; the Ten Commandments , shewing our duty to God and our Neighbours ; the Doctrine of the Sacraments ; the things contain'd in the Lords Prayer . And there they who present Children at Baptism , are charged to call upon them to hear Sermons , and chiefly provide that they may learn the Creed , the Lords Prayer , and the Ten Commandments in the English tongue , and all other things which a Christian man ought to know and believe to his Souls health . All which are ( as in so short a room can be well expected ) methodically presented to you in this Book . Wherein lastly you have our departed Friend's endeavours in a short and easie Explanation , to make the Principles plain to be understood . Now for the use and improvement of it , and the advantage you may have by it ( supposing you will first read this Epistle of mine to you ) , I would advise you who have the charge of Families especially , and can read , or have those in your house or neighbourhood who will do it for you ; unless your own prudence dictate somewhat better for any of you in your circumstances : ( 1 ) Distinctly and treatably to read over , the Articles or Answers , without taking any notice then of the Questions ; and require those under your charge to attend diligently thereunto . I suppose you may go over ( if not all ) one half of the A. s ( which are printed in a large letter ) at one solemn reading ; then the next time the rest , beginning where you left . But if any of you think the Task too large for once or twice , divide it into four or three Readings . If according to Chapters , you may read each day ( that you set apart for this purpose ) one ; if into three , according to Chapters , or chief heads , for distinction of matter , you may the first one day , the second another , and the two last on the third . If according to Articles for five days , on the first day read Nineteen Articles , on the second Nineteen more , ending with the Thirty-Eighth Article , on the third twenty A. s more , ending with Article Sixty-two , on the fourth Twenty-two A. s more , ending with A. Eighty-five , on the fifth Twenty-two A. s more , to the end . ( 2 ) Your next reading of these Principles or Articles over , should be with the Texts of Scripture that prove them , and the Testimonies of the Reformed Church of England , attesting and in a sort opening , or some way clearing each Proposition . ( 3 ) The last reading ( if not dispatch'd at once with the second ) should be the Explanations of the Author , enlarging more upon each Article , and so making it more plain and clear , even to the meanest understanding , who will be attentive and considerate . To which purpose , those who govern in each Family , should be always watchful to see there be an attendance to it without noise . But you should at the beginning , after the first Reading , set in with those under your charge to get the Articles or Answers without book ; ( and if by Friends I understand the poorer sort will in good earnest learn them by heart , likely I may procure the A. s printed in one sheet by themselves to give to them ; those who are more able will I suppose buy them ) . Then you may hear them repeat what they have learned ; and proceed those days you Catechise them , especially every Lords-day ( you who have not better helps ) to read some portion of the Explanation , so much at least as was learn'd the week before , engaging them by small rewards and punishments , to hearken with all seriousness , and to do that with all their might which is evidently prov'd to be their duty . This conscientiously and constantly perform'd , will I hope through Gods blessing turn to a good account for you and me . 'T is only for the sakes of some I am thus minute . Give me leave then particularly to mind those who have not yet exercised themselves to Prayer ( as they should have done ) , how this Book may be helpful , and improv'd to a solemn performance of that duty , and an attainment of a gift therein ; by having variety of orderly and fit matter upon all occasions , from a distinct knowledg of our sins and wants . As for instance , A. 98. you have the nature of Prayer described , which you will do well to read , pause upon , and consider how it is prov'd by Scripture-Testimony , and how attested by our Forefathers ; then read our Authors Explanation of it , whereby you will come to understand the parts of Prayer ; and in whose name it is to be offered to God , for which see also A. 21 , 25. Now for you who are a Learner , to frame your self to pray orderly and pertinently , you may look into , and meditate upon A. 4. compar'd with A. 100 , 101. for a Preface . Then pass on to confess your original sin , by considering ( and if you will you may take your Pen and write out particulars prayer-wise ) A. 14 , 15 , 16. compared with A. 13. Then you may particularize your actual transgressions , by considering what is forbidden in every Commandment of the Law , and acknowledging those sins , which by looking into that glass you find your hearts to upbraid you with , A. 47 , 51 , 55 , 61 , 65 , 69 , 72 , 75 , 78 , 81. Then you may see their aggravations , A. 83 , 84. with their Explanations . Then the consequents or punishments due to transgressors , A. 17 , 18 , 19. Hereupon consider the Gospel requires Faith and Repentance , A. 86 , 87. Then come to the next part of Prayer , viz. Petition . Here you may have directions to pray for the Spirit , working in Effectual Calling , A. 29 , 30 , 31. Pleading Christs mediation , A. 23 , 24 , 25 , 26 , 27 , 28. and seeking particularly , that God would give what he requires in his holy Commandments , A. 46 , 50 , 54 , 57 , 64 , 68 , 71 , 74 , 77 , 80. compar'd with A. 101 , 102 , 103 , 104 , 105 , 106 , and A. 33 , 34 , 35 , 36. still collecting and compacting such materials out of these Articles , and the Scriptures proving of them , with what follows ( where it is needful ) in the Explanation more briefly or largely , as every ones present condition and circumstances require . Now for the remaining part of Prayer , which is Thanksgiving , you will better know what you are to give thanks for , by seeing what sins or evils God hath kept you from ; and what good things he hath bestow'd upon you . And this you will materially discern , by considering well what you have confess'd and petition'd ; then it will be further helpful to meditate upon A. 9 , 10 , 12 , 20 , 21 , 22 , 31 , 32 , 85 , 88 , 89. For Conclusion read A. 107. with the Scriptures and Explanation . Turn to these Articles , as you see them noted here thus minutely for the sake of you ( who need such direction ) and yours , some of whom possibly you may engage to write what you shew them in this order , or when you read to them , for the teaching of them to be more methodical , in learning to pray , and that longer or shorter , as occasion requires , for their own and others edification . But still remember , It is the Spirit likewise that helpeth our infirmities , Rom. 8.26 . So that our prayers through Christ may be truly acceptable to God , and a means of our sanctification . I do not urge you in every prayer to insist on every head here , or restrain you to these , only shew you a way how to use these ; neither would I tye you to this way , but advise you to exercise your spiritual senses to discern , and have regard to your own occasions , and the enlargement of your own hearts , that out of the abundrnce of them , in faith and humility you may express your minds to God in Scripture-language , from a feeling of our own wants . Thus I have took the freedom to suggest something of help in this kind , to those who may either desire or need it . But I impose nothing upon any one , which God hath left free . I hope none that know me well , will judg me to be so narrow-spirited . I have only offered a guide to the weaker , for to bring to their mind needful matter , under the three main parts of Prayer , viz. Confession , Petition , Thanksgiving . It may be some will begin with Petition or Thanksgiving , and then Confession , or vary and use them interchangeably , as in prudence they think best for that season , or are moved by the holy Spirit to omit , or but touch on one , or the other part , and slay most on the third , which may do well . The great care to be took , is that the party praying perform this necessary duty with hearty and sincere devotion . But I humbly conceive , it were of great advantage , for one or more serious persons in a Neighbourhood , who have better understanding ( after the reading this I now write to you ) to shew unto those of meaner abilities , the import of this advise for the use and improvement of this small token for their knowledg and practise . Perhaps the School-Master may think it expedient to do it for some of his Scholars in the highest Form. However I could perswade my self some unexperienc'd in praying ( especially towardly young ones ) will rejoice to be directed . I have latele known some who have been much changed and wrought upon by the serious reading of such a Book as this , given and heartily recommended to them . It would do well in your Family-reading of it , if some of the House would turn to the Bible , and find out the Texts , that you may with your own eyes see them there as cited . I doubt not but you will find them , unless possibly by the error of the Printer ( which yet I know not ) there may be somewhere a failure ; but then you having the words , a little searching of the Scripture will soon amend that ( if it should be so ) . But I fear in being thus particular for your profit ( which I aim at ) I shall run my self beyond my projected bounds . It remains I should subjoin something of , III dly , Some short general Rules , consonant to Scripture , and grounded mostly upon these cited in this little Book which may be of concernment to all ; to help both superiors , inferiors , and equals , in the practice of godliness . Wherefore that you may by this Mannual grow better , which I humbly beg of our good God. ( 1 ) Keep your end in your eye , and think much on the means prescrib'd to attain it , and how you may best use them . You must make Religion your business ; and that requires you to aim at the glorifying of God , and the enjoying of him , the saving of your own souls , according to the Rule God hath given you in his word . In all your employments , whether in your general or particular Calling ; and all your enjoyments , whether spiritual or temporal , magnifie the Name of God , extol his excellency and perfection in thought , word , and deed . Endeavour to carry your selves so agreeable to his mind , that you may please him , and be accepted of him . 'T is a small matter then how you are censur'd in mans judgment . 1 Cor. 6.20 . Mat. 16.26 . Rom. 11.36 . Psal. 50.23 . Mat. 5.16 . Psal. 144.15 . 1 Cor. 13.12 . 2 Tim. 3.15 , 16. 2 Cor. 5.9 . 1 Cor. 4.3 . ( 2 ) Bethink your selves , who God is , and that you your selves are dependants upon him . Oh! labour to have right notions of him who is wholly a spiritual , invisible , independant being of himself infinite in all perfection , as none else is or can be , a most gracious and merciful rewarder of all those that diligently seek him . Who is but one , yet distinguished into three persons , or subsistents , all equal in power and glory ; and doing all things most wisely and powerfully . Remember by him you were made and are govern'd ; in him you live , move , and have your beings ; and can do nothing without him , who is every-where , and will every-where be worshipped in spirit and truth . Iob. 4.24 . Iob 10.4 . Exod. 3.14 . Ioh. 11.7 , 8 , 9. Heb. 11.6 . 1 Tim. 2.6 . 1 Iob. 5.7 . Psal. 104.24 . Iob 1.3 . Act. 17.28 . Neh. 9.6 . Ioh. 15.5 . Luk. 12.26 . 2 Cor. 3.5 . 1 Chron. 28 9 , 10. Ier. 23 23 , 24. 1 Cor. 3.16 , 17. ( 3 ) Consider well what an happy state man was in , when he came first out of Gods hands ; and into what a sad plight of sin and misery you and all other meer men and women are faln . Be sure no blessing can be expected , but a curse , so long as you abide in a state of corrupt nature , unregenerate ; tribulation and anguish do attend every mothers child of you , both here and hereafter . Yet , Psal. 8.4 , 5. Gen. 2.7 . Iob 35.10 , 11. Mat. 10.28 . Eccles. 12.7 . — 7.29 . Rom. 3.9 , &c. — 5.19 . Gen. 3.6 . — 6.5 . Eph. 2.1 , 2 , 3. Ier. 4.22 . Tit. 3.3 . Gal. 3.10 . Ioh 3.3 . Lam. 3.39 . Rom. 2.9 . ( 4 ) Hearken attentively to what is done and and offered by our gracious Redeemer for your restoration . What offices he hath of Priest , Prophet , and King , both in his estate of Humiliation and Exaltation . Oh be affected with the glad tidings he brings , who came to save his people from their sins ; and is the great Peace-maker , and only Mediator betwixt God and man , ready to save to the uttermost all poor sinners that come unto God by him , in that new and living way which he hath consecrated for us , through the vail , that is to say his flesh . Mat. 1.21 . Act. 4.12 . Ioh. 1.14 , 48. Eph. 2.14 , 15. 1 Tim. 2.5 . Mat. 11.28 , &c. Ioh. 6.37 . Heb. 10.20 . ( 5 ) Ponder throughly upon , and readily receive what help the Holy Spirit is pleas'd to afford in working of effectual grace , and see the necessity of it . He is a most free agent , and stands ready to enlighten the mind , and convince of sin , righteousness , and judgment , to encline the will , soften the heart , and put a principle of grace within it , or else it would remain strong under all the rebukes and exhortations of the word . Ioh. 3.5 , 6. Eph. 2.8 . Phil. 2.12 . Ioh. 16.8 . Act. 16.14 . Heb. 4.12 . 1 Cor. 6.17 . Rom. 8.28 . 2 Thes. 2.13 , 14. Ezek. 36.26 . 2 Cor. 3.3 , 6. ( 6 ) Look your selves often in the glass of Gods holy Law , and therein take notice of your own deformities . See how much you fall short of what God calls for , and how much you do of that which he forbids . This will be a means to come to a distinct sight of your own vileness and sinfulness ; as also if you are renewed , how you ought to walk ; but that you can never merit Gods favour by the best works of the Law. Yet you ought mightily to oppose the first motions and risings of any corruption in your hearts , and carefully to avoid all such occasions as are likely to give advantages to those corruptions , and betray you into their hands . Mal. 4.4 . Iam. 1.23 . Rom. 7.7 . Gal. 3.10 , 22. Iam. 2.10 . — 3.2 . 1.25 . Mat. 5.18 , 19. 1 Tim. 1.8 . Rom. 4.2 . Gal. 2.16 . Luk. 17.10 . Iam. 1.14 . — 4.7 . 1 Thes. 5.22 . Mat. 13.37 . Mat. 26.41 . ( 7 ) Hereupon , Enter into your Closets , be convinc'd of , sigh and mourn over your own impotency , inability , and unwillingness to come to Christ , till you are effectually drawn . Alas ! you find by comparing your selves with the Law , that you are neither able nor willing of your selves to keep the Commandments , but do daily break them in thought , word , and deed ; yea and with aggravating circumstances in the sight of God , deserving his wrath and curse both in this and the future world : Which may make you sit down and bemoan your low estate , and cry out , What shall we do to be saved ? Then , Ioh. 6.44 , 45 , 65. — 5.40 . 1 King. 8.46 . Ecclss. 7.20 . Prov. 20.9 . Col. 1.21 . Gal. 5.17 . 2 Cor. 10.5 . Isa. 46.8 . Act. 2.37 . — 16.30 . ( 8 ) Look up to Christ by an eye of faith , trust to him alone , and repent of your sinfulness , which keeps you from God. Consider him who hath satisfied Divine Justice , as he is offered in the promises ; and give credit unto them , which are in him Yea and Amen . Put your affiance in him alone , who is the Saviour , for acceptance of your persons , remission of your sins , and obtaining of eternal life . God was in Christ reconciling the world unto himself ; your great great concern then is , to receive him who saves his people from their sins ; resign up your selves unto him as Mediatour , and through him unto God. Be sorrowful after a godly sort , for all that which offends him , which is not only an outward forbearance of sin , but a particular inward loathing and hatred of all sin as sin , striving against it , and endeavouring to mortifie it . Act. 6.31 . — 2.38 . — 3.19 . 1 Ioh. 5.13 . Phil. 3.7 , 8 , 9. Ioh. 3.14 , 15. — 6.29 , 47. Act. 13.38 , 39. Isa. 28.12 . Prov. 3.5 . 2 Cor. 5.19 . Ioh. 1.12 . Rom. 5.11 , 17. Mat. 1.21 . Zach. 12.10 , &c. Act. 5.31 . Psal. 119.104 . — 97.10 . Iam. 4.8 , 9 , 10. Act. 8.22 . Col. 3.5 . ( 9 ) Be careful to observe the institutions of Christ , and all his Ordinances as he hath prescrib'd . Hear , Read , Receive the Sacraments as he hath appointed , waiting for the Spirit , who makes all means effectual . Oh! delight to meet God in publick Ordinances , and give up your selves to be ruled and directed by him therein . And therefore take a very especial care for the due observance of the Lords-day , which is appointed for the more solemn worshipping of God , and the benefit of man to refresh him with heavenly things . This you should spend in the Lords-work , and not in worldly pleasures or profits . I can assure you , the Author of this Explanation did make great conscience hereof , and express'd much distaste of those who did sleight or prophane it . The last Sermons he preach'd were to urge a due observance of the Lords-day . And on the Lords-day-morning * a little before he departed hence , He told us , He was going to keep a Sabbath in heaven , and here strangers did not intermeddle with his joy . Mat. 28. ult . Isa. 63.5 . Psal. 19.8 . Ioh. 5.39 . Act. 26.18 . Rom. 10.13 . 1 Cor. 3.7 . — 12.13 . Ier. 31.31 , &c. Col. 3.16 . Mark 16.16 . Luk. 22.19 , 20. Mark 2.27 . Isa. 56.6 . — 58.13 . ( 10 ) And lastly , Be much in prayer to God , through Christ , in the Spirit ; which indeed should go before , accompany , and follow after daily mercies , other duties and enjoyments . You should constantly perform this Duty with all intention of mind , and heartiness both in publick , and your Families at all praying-seasons , and more especially in secret ; which if you rightly do , from a pure heart , a good conscience , and faith unfeigned , according to the Rule to measure our requests by , to the honour of God , in the Name of his beloved Son ; will keep up the life of Religion , and be prevalent for a blessing upon all you take in hand and enjoy . Mat. 26.41 , 42. Col. 4.1 . Phil. 4.6 . Mat. 6.6 . Ioh. 15.16 . — 16.23 , 26. Psal. 66.18 . 1 Ioh. 5.14 . Heb. 4.16 . Rom. 8.26 , 27. Psal. 92.1 , 2. — 50.15 . Thus , My Friends ! I have as briefly as I could , laid before you these Ten Directions , to help you in your Christian practice , agreeable to the materials more largely spoken to in the Book it self . I earnestly intreat you , to work them upon your hearts , and set in heartily to practise by the prudent use of these Helps . I have unto them affixed Texts of Scripture , which do abundantly prove them . It may be some of you will not only turn to them in your Bibles , and read therein the proofs confirming each direction , ( grounded for the main upon the Articles , as these are upon Scripture ) , but will take the pains to write out the Scriptures at large in a Paper-book , as they fall under the general heads , which would be a notable means to imprint them in your minds , and deeply affect your hearts with the things , and engage you to do as God in his word requires That you may all consent to wholesome words , even the words of our Lord Iesus Christ , and to the Doctrine which is according to godliness . Fear God and keep his Commandments . Be happy in knowing and doing of these things is that I aim at . And believe it , Friends ! If I my self do not in some measure endeavour , through Christ enstrengthening me , to live agreeable to these Directions I have now given to you , I must expect the wrath of God should abide upon me . And if you remain heedless and careless after you have received or rejected this Token of my love to your Souls , it will be a Witness against you . But Beloved ! I am perswaded better things of you . That the God of Heaven may make you all wise unto salvation , and bless these and all other endeavours for your spiritual , temporal , and eternal welfare , is the unfeigned Prayer of Your Friend and Remembrancer from , and unto God , Ri. Adams . Aug. 3. 1675. To the Reader . Christian Reader ! TO promote that knowledg without which the mind is not good , and holiness without which no man shall see the Lord , I acknowledg my self to lye under the greatest obligations . In order whereunto , considering the necessity and usefulness of instructing souls distinctly , in the Principles of Christian Doctrine , i. e. those fundamental Truths on which life or death doth depend , and wherein the very essentials and vitals of Christianity do consist ; and having by me this short and easie Explanation of those Catechetical Articles of Religion most generally received amongst us , I thought good to publish it . More especially for the sakes of some in a remote Corner ( whose souls welfare I greatly desire ) where they want those helps some others enjoy ; many are poor , others unacquainted with , or loth to buy good books ; and where this particularly for the sake of the Author ( who drew his first breath there ) may likely be received with greater kindness , and read with better care . I am not ignorant that others have done well before , both formerly and lately , in o●e and another way , for the explication of these common , but greatest matters , collected out of Holy Scripture , and laid together in a small room by men of skill in the truest method , that the weak may soon understand and remember them , which I heartily rejoice in : Yet had I been more timely considerate enough , this might have appeared abroad e're some of those larger and much commended , were published . However now it cannot be unseasonable in this debauching age , to contribute a further aid , for the sound principling of hopeful youth . Here likely will be some advantage either for matter or manner suggested , which others have not took notice of , for the opening or evidencing of Truth , and recommending particulars as at one sight to our prospect . Besides , some may receive satisfaction , and take pleasure to see here the Harmony and fair agreement of these Principles with those our Forefathers zealously profess'd to hold at the beginning of our Reformation from Popery in King Edward the Sixths and Queen Elizabeths days . 'T is plain , from a view of what is here annexed , and presented to us , as attesting these several Aphorisms or Propositions ; that the Articles and Homilies of the English Church under the particulars speak the same things . These then are such Institutions of a Christian man , as are consonant to Holy Writ , the sober and wholesome Doctrines of those Protestants who liv'd in these Kingdoms before us , and I hope will find entertainment with our posterity when we go to rest with our Fathers . For I suppose it is easie to discern through all disingenuous aspersions ; that whoever drew them up in our age , and by what warrant , they are so far from being Novelties to Reformed English men , that they materially had in the former age the Authority of a Convocation and an Act of Parliament . Be sure the most learned and godly Primate Usher soon after their first publication did highly value them thus digested by several learned Divines in the order they be here explain'd . And another very reverend and holy person yet alive , in the Confession of his Faith , printed twenty years ago , cap. 2. S. 3. did declare , He heartily approv'd of this Form of sound words , and of all therein contain'd ; affirming , that He took it for the best Catechism that ever he saw , and the A. s contained for a most excellent sum of the Christian Faith and Doctrine , and a fit Test to try the Orthodoxness even of Teachers themselves . Such Testimonies might perhaps occasion this labour in the Explanation of them . Which I do here present to you , as the Author lest it penn'd for his own private use in his Catechetical teaching of those committed to him . I liked not to make any addition or alteration ; though had he liv'd , and ever thought of publishing it , ( as it is not unlikely he might have done , for the same charitable use it is now design'd ) no question but it would have been all better proportion'd , enlarg'd , and alter'd , yea and ( if needful ) put into a more comely dress . This I conceive was the only draught of it ; which I the rather intimate , that if any defects or mistakes be found in this Explanatory Comment , there may be no unkind reflection made upon him who went to Heaven some time since . And whiles upon Earth shew'd himself , both in the University and elsewhere , to be one of good learning , and true holiness , a fervent preacher and real practiser of the Duties herein explain'd , and particularly of so sweet and peaceful temper that his moderation was known unto all those who did familiarly converse with him . There be other Notes of his ( with these , left to my disposal ) and some of those practical Sermons upon some Texts of Scripture , on which I find not any in the late printed Catalogues , or but few to have treated ; which as they are desired earnestly by some , so if they are by more thought useful , may in time come abroad . This , such as it is , will I hope be no disparagement to him that is gone , but give us to understand , he had clear Notions of the main points of Religion , which he made his own business , and which if they ( peculiarly young ones ) into whose hands it shall come , be inclin'd cordially to embrace , by the heedful reading and perusing hereof , it will help to perpetuate the memory of the just deceased ; and be matter of rejoicing to his surviving Brother , who is really desirous to serve you in love , R. A. Aug. 2. 1675. In the Principles of Religion are considerable , the I. End , Gods glory , and mans happiness , A. 1. C. I. II. Means , or Rule Scripture , A. 2. requiring , A. 3. I. Faith concerning God in his Essence , A. 4 , 5. Subsistence , A. 6. Operations , which are his Decrees , or purposes , A. 7. the execution of them , by Creation respecting All , A. 9 , 11. Providence respecting Man , A. 10 , 12. Man Created by God , A. 13. Faln by sin , describ'd in general , A. 14. special , from its act , A , 15. subject , A. 16. effects , sinfulness , A. 17 , 18. misery , A. 19. Restored by Grace where of the Covenant of Grace , A. 20. Redeemer , who is described , A. 21. who became man , A. 22. who executeth offices , A. 23. of Priest , A. 24. of Prophet , A. 25. of King , A. 26. both in his state of Humiliation , A. 27. & both in his state of Exaltation , A. 28. Participation of the benefits of Redemption , by the Spirit , A. 29. in effectual Calling , A. 30. where of the Nature of it , A. 31. Benefits , A. 32. in this life primarily , Justification , A. 33. Adoption , A. 34. Sanctification , A. 35. secondarily , Assurance , &c. A. 36. at death , A. 37. resurrection , A. 38. II. Obedience to Gods revealed Will , A. 39. C II. In the Law , summ'd up in the Ten Commandments , A. 40 , 41 , 42. wherein of The Preface , A. 43 , 44. The Precepts I. A. 45 , 46 , 47. II. A. 48 , 49 , 50 , 51 , 52. III. A. 53 , 54 , 55 , 56. IV. A. 57 , 58 , 59 , 60 , 61 , 62. V. A. 63 , 64 , 65 , 66. VI. A. 67 , 68 , 69. VII . A. 70 , 71 , 72. VIII . A. 73 , 74 , 75. IX . A. 76 , 77 , 78. X. A. 79 , 80 , 81. Mans impotency to perform this Duty , A. 82 , 83 , 84. Gospel , requiring and enjoining C. III. Graces , A. 85. Faith , A. 86. Repentance , A. 87. Ordinances , A. 88. Word , How effectual , A. 89. read , heard , A. 90. Sacraments , How effectual , A. 91. Describ'd , A. 92. Divided , A. 93. Baptism , What , A. 94. To whom , A. 95. Lords Supper What , A. 96. How received , A. 97. Prayer , described , A. 98. C. IV. ruled by the Lords Prayer , where in the Preface , A. 100. Petitions , I. A. 101. II. A. 102. III. A. 103. IV. A. 104. V. A. 105. VI. A. 106. Conclusion , A. 107. Principles of Christian Religion , in an 107 Articles , with a short and easie Explanation . CHAP. I. Of things to be believed , comprehended in the Apostles Creed : Or a brief Sum of Christian Doctrine , which ought to be received or believed . Articles of Religion , 1562. Artic. 8. For they may be proved by most certain warrant of Holy Scripture . A. 1. MAns chief End , is to glorifie God a , and to enjoy him for ever b . Homil. 3. Of Salvation . — Above all things , and in all things to advance the glory of God , of whom only we have our sanctification , justification , salvation , and redemption . Expl. 1. In which A. there are these four things to be explain'd : ( 1. ) What we are to understand by a mans end . And the Answer is , That by a mans end we mean that which a man doth intend or aim at in all his actions ; or that which he does propose to himself as the reason of what he does ; ex . gr . when you see a man bu●lding a House , if you ask him the reason why he builds a House , or what he intends in so doing ; his answer will be , to dwell in it : And here , his dwelling in his House , when he hath built it , is his end in building his House . So again , when you see a man going to Church , if you ask him what he goes to Church for ; he 'll presently tell you , to hear a Sermon : Now this being that which he does design in going to Church , sc. to hear a Sermon , it may very well be called his end in going to Church . But then 2 dly , It is next to be explained , what is meant by a mans chief end : Now a mans chief end , is that which he doth principally aim at in all his actions . As to keep to the last instance , though it be a mans end ( in going to Church ) to hear a Sermon ; yet that is but a lower end , and that which he does only design in order to his chief end , which is to glorifie God , and to enjoy Communion with God , by hearing his word : This Question therefore ( What is the chief end of man ? ) is ( q. d. ) what is mans chief errand into the world ? or what did God make man for ? or what is the great business that should take up the greatest part of a mans time , thoughts , cares , affections , and endeavours , whilst he lives in the world ? or what is it that a man is principally to drive at in all his words , thoughts , and actions , in all his duties both to God and man , and in all his dealings with the world ? Now this is that which should be his general drift in all , sc. To glorifie God , and to enjoy God both in this world and a better . And this is the plain meaning of those Scriptures which are here made use of as proofs . But ( alas ) is it not sadly to be lamented , that the corrupt generality of people , have quite forgotten what errand they were sent about into the world ; whilst some make worldly honours and preferments their chief end , as the ambitious ; others make worldly gain and profit their chief end , and that which they mainly drive at , as the covetous ; and others do make their carnal pleasures , delights , sports , and pastimes their chief end , as if God had put them into the world , as the Psalmist reports of the Leviathans being put into water , to play therein : and this is the case of the younger sort generally of vain and wicked people , who either do not know , or will not consider , that the end of their Creation was to honour and enjoy their Creator , both here and hereafter . 3 dly , What it is to glorifie God , may be thus explained ; namely , it is to live according to his will revealed in his word ; or , it is to think , speak , and do according to the Rule of his word . ( 1. ) We glorifie God in our thoughts , or in our hearts , when we dare not allow our selves to think any thing that is not stampt with Gods authority and allowance ; and more particularly , when our thoughts of God , of his works , words , and all that relates to him , are such as do become his excellent Greatness . So when we fear , love , admire , trust , and desire him above all . ( 2. ) We glorifie him in our words , when our speech is not corrupt , vain , and idle , but seasoned with grace . ( 3. ) In our actions , when we make his word our rule , and his glory our great and general end in all our actions . 4 thly , What it is to enjoy God ; we may best conceive of it , by what it is to enjoy a friend : Now this is , we know , to have his presence , company , and converse , and to take delight in his society . So to enjoy God , it is to converse with God , to be well-pleased with his gracious presence , and not only to have him to be our Friend , or Father , but to entertain this King of glory in our hearts and affections . Or as wicked men do look upon the greatest part of their enjoyment to consist in ( that which they miscall ) good-fellowship ; so the Christians enjoying of God , is to have fellowship with him : Truly our fellowship is with the Father , and with his Son Iesus Christ. And to maintain and keep up this fellowship with God for ever , it is to enjoy him for ever ; which in reference to a Christians enjoyment of God in glory , is called a being for ever with the Lord , 1 Thes. 4.17 . A 2. The Word of God ( which is contained in the Scriptures of the Old and New Testament c ) , is the only Rule to direct us how we may glorifie d , and enjoy him e . Artic. vi . In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament , of whose Authority was never any doubt in the Church . Homil. 1. Unto a Christian man there can be nothing either more necessary or profitable , than the knowledg of holy Scripture ; for as much as in it is contained Gods true Word , setting forth his glory , and also mans duty . — As many as be desirous to enter into the right and perfect way unto God , must apply their minds to know holy Scripture , without the which they can neither sufficiently know God and his Will , neither their office and duty . — Let us willingly search for the well of life in the Books of the Old and New Testament , and not run to the stinking Puddles of mens Traditions , ( devised by mens imagination ) for our justification and salvation . Expl. 2. When the written Word of God is here called a Rule , we may understand it thus ; That as an Artificer , suppose a Mason or Bricklayer , in raising a Wall , or a Carpenter in squaring a piece of Timber , makes use of his Rule , and by applying this to his work , comes to know whether it be streight or crooked : So the Christian , who would order his spiritual Building or Conversation aright , so as to glorifie and enjoy God , he must lay every stone in this spiritual Building by this Rule ; he must square all his thoughts , words , and actions by this Line and Level , and thereby he may come to know what is right and what is wrong , what is sin and what is duty , what is true and what is false ; and so accordingly may cease to do evil , and learn to do well ; believe that which is true , and reject that which is false ; nor is the Old Testament alone this Rule , nor the new Testament alone , but both together ; and both together they are the only Rule of Christianity ; neither is there any other ordinary , sufficient Rule to direct a Christian , either how he may serve God acceptably , or enjoy God eternally , but this written Word . ( 1. ) The Pagans Rule , or Light of Nature , or what may be known of God by the things which are made , is not sufficient to this end , because it cannot discover Christ to us , which is the only means of salvation . ( 2. ) The Papists Rule of Tradition is no good Rule , because fallible and contradictory in many things to the Rule of Scripture . And ( 3. ) for the very same reason , the Quakers Rule is no good Rule , I mean their Light within , because opposite to the light of the Word without ; and therefore it remaineth that the written Word is the only Rule . A. 3. The Scriptures principally teach , what man is to believe concerning God , and what duty God requireth of man f . Artic. vi . Holy Scripture contains all things necessary to salvation ; so that whatever is not read therein , or prov'd thereby , is not to be required of any man that it should be believed as an Article of Faith , or be thought necessary or requisite to salvation . Homil. 1. In holy Scripture is fully contained what we ought to do , and what to eschew ; what to believe , what to love , and what to look for at Gods hand at length . Expl. 3. There are two things principally which man is to believe concerning God , and they are the two main foundations of the Christian Religion , in the practice of it : ( 1. ) That God is , or that there is such a being who is in and of himself absolutely perfect , and who gives Being to all his Creatures . ( 2. ) That he is a rewarder of those that diligently seek him , namely , in and through Christ , Heb. 11.6 . or that it is not in vain to love , serve , and obey this God. And there is but one thing , in the general , which God requires of man , namely , a free and full compliance with his will , whether in the doing or suffering part of Religion . A. 4. God is a Spirit g , Infinite h , Eternal i , and unchangeable k , in his Being l , Wisdom m , Power , Holiness n , Justice , Goodness , and Truth o . Homil. xvij . It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Divine Majesty which the Angels cannot understand . Considering the unsearchable nature of Almighty God , — to reverence and dread his Majesty , — excellent Power , — incomparable , Wisdom , — inestimable Goodness , — to take him for God Omnipotent , Invisible . Expl. 4. g A Spirit ] ( i. e. ) A Being which has not flesh and bones as we have , Luk. 24.39 . has not hands , or feet , or any bodily parts , no nor any bodily properties neither , as length , breadth , heigth , depth , thickness , shape , or colour ; such a Being as is not , cannot be ( as God ) the object of any of the Five Senses ; for no man has seen God at any time , &c. but is invisible , and absolutely perfect , because he does not depend upon any thing else , either for what he is , or for what he does . h Infinite ] i. e. without any limits or bounds to his perfection , an unconfined Essence , absolutely free from all measure or determination of time , place , or degrees . i Eternal ] i. e. without beginning or end of days , or succession of duration ; always the same , before and after time , ever present , infinitely above all circumscription of motion , according to former and latter . k Vnchangeable ] ( i. e. ) he can never cease to be what he is , ( the true God ) nor can he alter at all , so as to be more or less God than he is , nor more or less perfect ; for saith he , I am God , I change not . l In his Being ] for when the Son of God , who is very God , became man , he did not cease to be God. m In his Power ] for this being infinite , it is not capable of an alteration , either by adding to it , or taking from it . And the same may be said concerning his Wisdom , for the very same reason ; for how can he be more or less wise than he is , who is infinite in Wisdom and Knowledg ? n In his Holiness ] i. e. he cannot be more or less holy than he is ; or be more or less inclin'd or obliged to act suitably to the perfection of his own nature , than he is already . o In Iustice , Goodness , and Truth ) i. e. he cannot be more just , good , and true than he is , nor less just , good , and true than he is , because he is Justice , Goodness , and Truth it self ; and is all these , and has all these in infinite and absolute perfection , and therefore he is unchangeable in these . A. 5. There is but one only p , the living and true God q . Artic. I. There is but one living and true God , everlasting , without Body , Parts , or Passions ; of infinite Power , Wisdom , and Goodness , the Maker and Preserver of all things , both visible and invisible . Expl. 5. ( i. e. ) There is but one only absolutely supreme and perfect Being , who is the Maker and Governour of all things ; for as for Magistrates , though they be called gods , I have said ye are gods , Psal. 82.6 . yet they are so only by way of representation , only because they do represent God in his Authority and Government : And for Idols , though they be called gods , as there be of this sort gods many , yet these gods of the Heathen they are false gods , and upon that account are every-where disparaged in Scripture . And though the Devil himself be called the god of this world ; yet 't is only because he is Gods Ape , ruling and working in the children of disobedience , Eph. 2.2 . ( but by Gods permission ) as God does in his own children . So that it still holds good , that to us there is but one God , of whom , and by whom are all things , 1 Cor. 8.6 . A. 6. There are three persons in the Godhead , the Father , the Son , and the Holy Ghost r , and these three are one God , the same in substance , equal in power and glory s . Artic. I. And in unity of this Godhead there be three persons , of one substance , power , and eternity , the Father , the Son , and the Holy Ghost . Expl. 6. In this A. there are three things to be explained ; as , ( 1. ) The meaning or nature of a Divine person . ( 2. ) How they are said to be three persons . ( 3. ) How distinguisht from each other . For the understanding of the first , we are to know , that by a person in the general we mean a substantial compleat Being ( whether visible or invisible ) , having understanding , will , and subsistence by it self , and distinguished from any thing else by some peculiar property that belongs to it , and to nothing else besides it self ; as there is something peculiar in every one man to distinguish him from another ; this for a person in general : But now for a Divine person , ( or a person in the Godhead ) , 'T is a substance that is undivided , and absolutely perfect in Being , Understanding , Will , and manner of Subsistence ; yet actually , really , and eternally distinguished from any other person , by some relative property that belongs to it , and not to that person . ( 2. ) For the number of the persons in the Godhead , they are three ; not only in the reckoning of man , or according to humane apprehension , but also in reality , and in Gods account ; whether men should reckon them so or no , and are therefore called a Trinity of Persons . Yet ( 3. ) though they be so distinguished one from another , as that the Father is not the Son , and the Son not the Father , and the Holy Ghost neither Father nor Son ; yet they are not , cannot be divided or separated one from another , because the whole and single Godhead is wholly , coequally , and coessentially in all three , by virtue whereof 't is said , these three are one , ( i. e. ) one God. A. 7. The Decrees of God , are his eternal purpose , according to the counsel of his own will , whereby for his own glory , he hath fore-ordained whatsoever comes to pass t . Artic. xvij . — Everlasting purpose of God , whereby ( before the foundations of the world were laid ) he hath constantly decreed by his counsel , secret to us , &c. Expl. 7. In this A. we have ( 1. ) the nature and properties of Gods Decrees , they are like Himself from everlasting ; whatever God did purpose and determine to do , or permit to be done , he did thus purpose from eternity . ( 2. ) Here is the Rule of Gods Decree , the counsel of his own Will ; and yet nothing that he decrees can be any other than reasonable and good , because by reason of the infinite perfection of his Nature , his Will is essentially just and holy , and cannot be otherwise . ( 3. ) The matter of his Decrees , is , whatsoever comes to pass , though there be never so much of that which we call hap-hazard in them . ( 4. ) The end of his Decrees , for his glory ; for God neither does nor designs any thing but for the highest end , and that is his own glory . A. 8. God executeth his Decrees , in the Work of Creation u , and Providence w . Homil. xvij . — Praise of Almighty God , — in the consideration of the marvelous Creation of this world , or — Conservation and Government thereof , wherein his great Power and Wisdom might excellently appear , to move us to dread and honour him . Expl. 8. Here is shew'd , how God doth bring to pass , what he hath purposed . ( 1. ) In the work of Creation ; by which we are to understand , not only Gods making the world and all things therein in six days , but also Gods producing or bringing into Being every thing else that came into Being since that time to the worlds end , whether it became a Being in an ordinary way , and by means , as in the natural generation of things ; or in an extraordinary way , by the immediate or miraculous power of God. ( 2. ) In the work of Providence , which is not only to be restrain'd to what is naturally good , as every creature of God is , but also reaches to what is naturally evil , as affliction , and to what is morally evil , as sin . A. 9. The work of Creation , is Gods making all things x , of nothing , by the word of his power y , in the space of six days , and all very good z . To. 2. Hom. viij . God through his Almighty power , wisdom , and goodness , created in the beginning Heaven and Earth , the Sun , the Moon , the Stars , the Fowls of the Air , the Beasts of the Earth , the Fishes in the Sea , and all other Creatures for the benefit and use of man. Hom. xij . Among all the Creatures that God made in the beginning of the World , most excellent and wonderful in their kind , there was none ( as the Scripture beareth witness ) to be compared in any point almost unto Man , who in Body and Soul exceeded . Expl. 9. By the work of Creation , we are to understand Gods making of the world in time ( or in the beginning ) according as he had purposed from eternity , or before all beginning of time : and here it is observable , ( 1. ) That this work is ascribed only to God , the true God , in opposition to Idols ; yet is not so to be ascribed to any one person in the Godhead as to exclude the other ; for all the three persons , sc. Father , Son , and Holy Ghost , being one in Essence or Godhead , they must necessarily be one in working , or as it were joyn hand in hand in all external works , whether of Creation or Providence . And therefore when the Creation is ascribed ( in the Apostles Creed ) to the Father Almighty , it doth not exclude the Son or Holy Ghost from being Almighty , or from joining with the Father in the work of Creation ; but only because the Father is the first in order of the three persons when we conceive of them , and because there might be in the Church an outward distinction made ( but no real separation ) among the three persons , in those works which are more eminently and peculiarly affirmed of each person , as that the Father creates , the Son redeems , and the Spirit sanctifies . ( 2. ) That he did not , as an Artificer , begin his work upon or out of materials , which is beyond the skill of art and power of nature . ( 3. ) Without any instrument or help ; for ( 1. ) There was nothing then in Being when he began his work , therefore no instrument . ( 2. ) He needed none , being infinite in power . ( 3. ) To have used any , would not have been so consistent with the glory of his Wisdom and Power . ( 4. Obs. ) That he did his work in six days , that we might see it was a work of Wisdom and Counsel , and not of Chance ; and to set us an example , to work six days , and rest the seventh . ( 5 ly , ) That he made all very good , in their nature , in their order and in their end . A. 10. God created man , male and female , after his own image a , in knowledg , righteousness , and holiness b , with dominion over the creatures c . Homil. xij . He was made after the similitude and image of God , endued with all kind of heavenly gifts ; he had no spot of uncleanness in him , was sound and perfect in all parts , both inwardly and outwardly , his reason was uncorrupt , his understanding was pure and good , his will was obedient and godly ; he was made altogether like unto God , in righteousness and holiness , in wisdom and truth ; to be short , in all kind of perfection . — God made him Lord and Ruler over all the works of his hands . — Homil. viij . Whom also he had created to his own image and likeness , and given him the use and government over them all , to the end he should use them in such sort as he had given them in charge and commandment , and also that he should declare himself thankful , &c. Expl. 10. God created man male and female ( i. e. ) , in both Sexes ; man out of the dust of the earth , and the woman of the Rib that he took out of the mans Side ; which creation is to be understood concerning the bodies of both , not of the soul of either of them , for the soul was not made of any materials at all , but the reasonable soul was immediately infused into their bodies when God breathed into them the breath of life ; so that the soul is , q.d. the breath of God. There is a twofold image of God , ( 1. ) That which is in God , and so Christ the Second person in the Trinity is said to be the express image of the person of God the Father , because in him the fulness of the Godhead dwells bodily . ( 2. ) There is the image of God which is out of God , or external to him ; and such an image of God was man in his first Creation . ( 1 st , ) In respect of his soul , and that more generally , in the nature of it , God is a Spirit , and so is mans soul ; God's immortal , so that : But more particularly , ( 1. ) In knowledg of what was necessary to be known by him in order to Gods glory or his own happiness . ( 2. ) In righteousness or uprightness , ( i. e. ) his will did freely and fully comply with the will of God , the Law of God being written in his heart . ( 3. ) In holiness , or with a power to do Gods will perfectly . ( 2 dly , ) In respect of his body , wherein he did resemble the majesty ( not the spirituality of God ) for there was so much of majesty especially in mans countenance , that the inferior creatures did stand in awe of him . ( 3. ) In respect of the whole man , because in his dominion over the creatures , he did resemble his Creator in his dominion over the world . A. 11. Gods works of Providence , are his most holy d , wise e , and powerful preserving f , and governing all his creatures , and all their actions g . Homil. xvij . — Conservation and governance of the world , — of liberal goodness , which he daily bestoweth on us his reasonable creatures , for whose sake he made the whole universal world , with all the commodities and goods therein . — Take him for God omnipotent , invisible , having rule in Heaven and Earth , having all things in subjection , and will have none in counsel with him , nor any to ask the reason of his doing ; for he may do what liketh him , and none can resist him , Dan. 11. For he worketh all things in his secret judgment to his own pleasure , yea even the wicked to damnation , saith Solomon , Prov. 16. — God hath not so created the world that he is careless of it , but he still preserveth it by his goodness ; he still stayeth it in his creation . — To make our humble suits in prayers to his fatherly Providence . Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time , according to his eternal purpose , or the counsel of his own will ; or in plain English , 't is his doing what he will in the world , whether it be in Heaven or Earth . For further explanation of this matter , we are to know , ( 1 st , ) That ( according to our apprehension ) there are these distinctions and kinds of Providence , ( 1. ) We have his eternal Providence , or his decreeing , purposing , designing Providence , which is nothing else but that frame , method , or order of government which was in the mind of God from everlasting , before there was a world , or any creature in it to be govern'd , ( and of this was spoken before ) . ( 2. ) His actual Providence , which he hath exercised ever since he made the world ; as , ( 1. ) In the conservation of things in their beings , so that of all the species or kinds of creatures which he made he has lost none . Individuals indeed do dye and perish , and return to their dust , but the species or kinds of creatures do not ; men dye , ( this and that and t'other individual person ) in reference to their bodies ; but man does not , or rather mankind does not . ( 2. ) In the actual government of all things by his wisdom , which he doth preserve by his infinite power ; for God does not do by the World as the Ship-Carpenter by the Ship , build and leave it , and never look after it more ; but he doth look after the preservation of it as the Owner , and the government of it as the Pilot. Other distinctions there are of Providence ; as , ( 2. ) That it is either mediate and ordinary , as where God makes use of means and second causes , and therein does observe the order which he has set in nature , as Hos. 2.22 . and this order in nature is called the Law of nature : Or else immediate and extraordinary , when in the works of Providence , as well as of Creation , he works without means , as in the preserving of Daniel in the Lyons Den. ( 2 dly , ) For the matter and extent of Providence , it reaches to all creatures , even to the Sparrows , and to the hair of the head . ( 3 dly , ) For the manner ; and this ( 1. ) Holy , or most perfect , or in a way suitable to the perfection of his nature . ( 2. ) Wise , for he does not only do all in the best way , but for the highest end . ( 3. ) Powerful , for he brings to pass what he will have done with an almighty easiness , and without any difficulty to himself . A. 12. When God had created man , he entred into a Covenant of life with him , upon condition of perfect obedience h , forbidding him to eat of the tree of the knowledg of good and evil , upon pain of death i . To. 2. Homil. xxi . God , as soon as he had created man , gave unto him a certain Precept and Law , which he ( being yet in the state of innocency , and remaining in Paradise ) should observe as a pledg and token of his due and bounden obedience , with denunciation of death , if he did transgress and break the said Law and Commandment . — In the which obedience if man had continued still , there had been no poverty , no diseases , no sickness , no death , &c. Expl. 12. The wise and gracious Creator having made man a reasonable creature , and having also stampt his own image upon him , and thereby rendered him fit for and capable of happiness in the enjoyment of himself ; and there being no other way to this enjoyment , but by union and communion with himself , he was most graciously pleased in order thereunto , to make a Covenant with man , ( giving a Law to him as soon as he had made him , ) and in him with all his posterity ; wherein he promised life to him , and in him to all mankind , upon condition of perfect and personal obedience . And that God might try him , how he would carry it , being now brought within the bounds of this Covenant , he was pleased to lay this particular positive Precept upon him , That he should not eat of the tree of knowledg of good and evil , &c. upon pain of death ; which Precept he having broken , became liable unto death , or to the curse of the Law. This Covenant which God entered into with the first Adam was in Paradise , a Covenant or Law of Works , Do this and live : But that Covenant which God hath establisht in Christ the second Adam with all Believers ( since the Fall ) whether in the Old or New Testament , 't is a Covenant of Grace ; and the grand Condition of this Covenant on mans part , or the qualification whereby he is fitted and capacitated to receive the benefit of this Covenant , 't is the righteousness of Faith ; for it runs thus , Believe and live ; not that the Covenant of Grace ( whether in the Old or New Testament ) does not require new obedience , but that it does not require this in order to justification ; for this new obedience , or this obedience of Faith , it is rather the fruit or effect , than the instrumental cause , means , or condition of justification . But more distinctly , amongst those many differences which are wont to be assigned by Divines betwixt the Covenant of Works and the Covenant of Grace , we may take notice of these : ( 1. ) The Covenant of Works was made with man before the Fall , before he had sinned against God ; the Covenant of Grace , afterward . ( 2. ) The Covenant of Works did not promise pardon upon repentance ; the Covenant of Grace does , because Christ the Mediator of this Covenant has purchased pardon for all penitent sinners , who have but a hand of Faith to receive it . ( 3. ) The Covenant of Works was without a Mediator , for till man had sinned he needed none to mediate peace betwixt God and him ; but the Covenant of Grace is established in the hands of a Mediator , sc. Christ Jesus , perfect God and perfect man , that he might make a reconciliation betwixt God and Man. ( 4. ) In the Covenant of Nature ( or Works ) Adam was only the Son of God by Creation ; but in the Covenant of Grace , those who were children of wrath , do through Faith become the Children of God by Grace and Adoption . ( 5. ) The Covenant of Works had for its Seals of confirmation , or for the Sacraments of it , the Tree of life , so called because it did sacramentally confirm the promise of life upon condition of perfect obedience ; and the Tree of knowledg of good and evil , which was so called from the event , because man having sinned in eating the forbidden fruit , he presently came to know by a sad experiment , what an infinite good he had lost in losing Gods favour , and what misery and mischief he had brought upon himself . But now the Seals or Sacraments of the Covenant of Grace were under the Old Testament Circumcision and the Paschal Lamb , and now under the New Testament , Baptism and the Lords Supper . ( 6. ) In the Covenant of Works there was no place at all for Gods further exercising of his patience , grace and mercy ; but in the Covenant of Grace his mercy most is signally display'd ; yea and that which is a mystery as well as a miracle of Divine Wisdom , here we may see mercy and justice kiss each other , in the satisfaction that Christ has made . And as the Covenant of Grace and the Covenant of Works do differ in the foregoing particulars ; so doth the Covenant of Grace under the Old Testament differ from the Covenant of Grace under the New Testament ( though these are not two but one Covenant in substance ) in clearness ; for till the Law , or from Adam to Moses , the Promise of Grace was more obscure ; under Moses more clear ; from Moses to the Prophets , yet more clear ; from them to Iohn the Baptist , yet more clear ; and from him to Christ , yet more clear ; and under the preaching of Christ , whilst he was fulfilling the Promises , yet abundantly more clear than under Iohn ; but most clear of all when Christ had finished the work of Redemption by price , and was ascended into Heaven , and had sent down his Spirit upon his Apostles , in that plentiful effusion of the Spirit at the time of Pentecost , Act. 2. A. 13. Our first Parents being left to the freedom of their own will , fell from the state wherein they were created , by sinning against God k To. 2. Hom. xiij . Par. 2. When our great Grandfather Adam had broken Gods Commandment , in eating the Apple forbidden him in Paradise , at the motion and suggestion of his wife , he purchased thereby not only to himself , but also to his posterity for ever , the just wrath and indignation of God , who according to his former Sentence pronounced at the giving of the Commandment , condemned both him and all his to everlasting death , both of body and soul. Expl. 13. Here , for explanation sake , we may observe : ( 1. ) That our first Parents were created with freedom of will ; ( i. e. ) if they would have continued in their obedience they might , for they had a power to obey God perfectly ; and if they would sin they might , God left them ( and that very justly ) to themselves , he being not bound to hinder them ( though he could ) from sinning against him . ( 2. ) That by their sinning against God they lost this freedom , and with it all that happiness which did belong to a state of innocence and integrity ; for by their fall they were so bruised in all their powers and faculties , that they became unable to serve God ; and so bemired with the guilt and pollution of sin , that they were altogether unfit to enjoy God. A. 14. Sin is any want of conformity unto , or transgression of the Law of God. l Expl. 14. This description of sin doth agree to sins of all sorts , original or actual ; and these whether in thought , word , or deed , whether of omission or commission , of ignorance or of knowledg , of infirmity or presumption ; and to sins of all degrees and sizes , whether great or small ; for in all sin whatsoever ( whether it be of men or Devils ) there is a want of conformity to the Law of God , and a violation of his just will , as well as a repugnancy to the holiness of his nature . Neither is it improper to place the nature of sin in a privation or want of conformity ; for it is that which doth deprive and rob the rational creature of the rectitude or moral perfection of his own nature , which doth consist in his being like to God , and in being conformable to his will. A. 15. The sin whereby our first Parents fell from the estate wherein they were created , was their eating the forbidden fruit m . Homil. xij . This first man Adam , who having but one Commandment at Gods hand , namely , that he should not eat of the fruit of knowledg of good and evil , did notwithstanding most unmindfully , or rather most wilfully break it , in forgetting the strait charge of his Maker , and giving ear to the crafty suggestion of that wicked Serpent the Devil . Expl. 15. In this A. there are two things remarkable , ( 1. ) That our Parents by sinning lost that state of perfection which they had in Paradise ; and ( Christ only excepted , whatever some Quakers dream ) there was never any man perfectly innocent , or free from sin , since the fall . Now that state of perfection which our first Parents lost ( and we in them ) did consist ; ( 1. ) In their conformity to God , or in having his image stampt upon them , in knowledg , righteousness , and holiness . ( 2. ) In their perfect capacity and fitness to enjoy God their Creator . ( 2 dly , ) That the sin whereby they fell was direct disobedience , in eating the forbidden fruit ( whether an Apple , or whatever else ) , and that against a particular positive express Precept , thou shalt not eat of it ; which sin of theirs was a big-belly'd sin , and carried in it , ( 1. ) Pride and Ambition , to be as Gods in the Devils sense , ( i. e. ) in knowledg , or know as much as God himself . ( 2. ) Ingratitude , for their priviledg and liberty to eat of all other trees of the Garden . ( 3. ) Infidelity , not giving that credit and belief to God which he did to Satan . ( 4. ) This forbidden tree was the Seal of the Covenant of life , and therefore to eat of it was to tear off the Seal . A. 16. The Covenant being made with Adam not only for himself , but for his Posterity n , all mankind , descending from him by ordinary generation , sinned in him , and fell with him in his first transgression o . Homil. xij . The judgment of everlasting death , — fell not only on him , but also on his posterity and children for ever ; so that the whole brood of Adams flesh should sustain the self-same fall and punishment which their fore-father by his offence most fully had deserved . Exp. 16. We have here two things to be considered : ( 1 ) That Adam was not only the root of all mankind descending from him by ordinary generation , he being the first that God created of that species ; but also the representative of mankind , and did as a publick person stand for all his posterity in that Covenant of life which God made personally with him ; hence that common phrase , that we were all in his loyns , ( i. e. ) naturally , as descending from him ; and legally , as represented by him . Not but that we were also in the loyns of Eve ▪ but that man being first created , and of the more noble Sex , is principally taken notice of both in the Covenant and in the Transgression . For ( 2 dly , ) we are here to observe , that all mankind ( Christ the Son of God only excepted ) did sin in Adam ; By one sin entred into the world upon all , for as much as all have sinned . Some explain this by the example of Levi , who is said to pay tythes in Abraham , though Levi was not born some hundred years after Abraham did thus pay tythes : So all Adams posterity ( which proceed from him in the ordinary course of nature ) may be said as well to sin in Adam , though some of them might not be born some hundreds or thousands of years after him . We know that the bonds and compacts of Parents may reach the Children ; else they could not be liable nor capable of enjoying their estates , to pay their debts ; and the treason of the Parent doth legally taint the Son , till it please the Prince to take it off . And then further , as the righteousness of Christ the second Adam , and his obedience , is imputed to all that believe ; so the disobedience of the first Adam is reckoned to the score of all his posterity , because they were legally in him , and one with him when he sinned . A. 17. The fall brought mankind into an estate of sin and misery p . Homil. ii . p. 1. Iob having in himself great experience of the miserable and sinful estate of man , doth open the same to the world , Chap. 14. Expl. 17. In this A. 't is observable , that the fall did not only put our first Parents actually under misery , but it did instate all his posterity in misery , and did entail sin upon them , as Ancestors do entail their Lands upon their posterity ; and if the second Adam had not by an act of infinite grace and wisdom cut off this entail in the behalf of believers , all mankind must for ever have continued not only heirs and children of wrath ( as we are all by nature , ) but also actually under the wrath of God for ever . For this was all the estate that our first Parents left to their posterity , sc. sin and misery . A. 18. The sinfulness of that estate whereunto man fell , consists in the guilt of Adams first sin q , the want of original righteousness r , and the corruption of his whole nature , which is commonly called original sin s , together with all actual transgressions , which proceed from it t . Artic. IX . Original or birth-sin is the fault and corruption of the nature of every man , that naturally is ingendred of the off-spring of Adam , whereby man is very far gone from original Righteousness , and is of his own nature inclin'd to evil . Expl. 18. There are four Particulars in this A. ( which do all suppose that Adam sin'd as a common Representative of all Mankind . ) As , ( 1. ) That the guilt of that single act of disobedience which Adam was guilty of , is very justly imputed to all the degenerate and sinful race of Adam ; for that Covenant which was made with him being made with us also in him , when he transgressed by eating the forbidden fruit , we his posterity are to be looked upon as Accessaries , and consenting to the fact ; and when he thus sinned , it was as much as if all his posterity had sinned in their own persons . ( 2 ) The want of original righteousness , or the want of power and ability to do the will of God which man had by Creation ; for God made man upright , that is , in a capacity and with ability to do the whole will of God ; which ability was not taken away from man till he had foolishly and wilfully thrown it away . ( 3. ) The corruption of the whole nature of man , and that in every mothers child of us ( the Child Iesus only excepted ) . For every one of us may truly say with David , one by one , Behold I was shapen in iniquity , and in sin did my mother conceive me : It being impossible that a clean thing should come out of an unclean . Now because this corruption of nature is the fountain of all manner of sin , both in thought , word , and deed , therefore it is called original sin . And then , ( 4. ) All those corrupt streams which do proceed from this corrupt fountain , are called actual sins ; by which I understand any action of a man , whether it be an internal action of the mind and soul ; or external , of the body , which is not conformable to the Law of God ; as also the neglect and omission of any action ( whether internal or external ) which the Law requires . A. 19. All mankind by their fall , lost communion with God u , are under his wrath and curse w , and so made liable to all miseries in this life , to death it self , and to the pains of hell for ever x . Homil. xij . As in Adam all men universally sinned ; so in Adam all men universally received the reward of their sin , i. e. they became mortal , and subject unto death , having in themselves nothing but everlasting damnation both of body and soul. — O what a miserable and woful state was this , that the sin of one man should destroy and condemn all men , that nothing in all the world might be lookt for , but only pangs of death , and pains of Hell. Expl. 19. Concerning this A. 't is observable in the general , That mans losses by the sall , do reach as far as the guilt of that first disobedience whereby he fell , namely , to all mankind ; yet more particularly , ( 1 st , ) Adam lost ( and we in him , and with him ) communion with God ; and the loss of this is a treble loss , ( 1. ) Of Gods sweet and gracious presence and company , and that in a most immediate manner , as one friend is personally present with another . ( 2. ) Of converse with God ; for whilst God and man were together in Paradise , and man continued innocent , their society was not like that of the Quakers in their Silent-Meetings , but there would have continued such familiarity betwixt them , as is betwixt two loving friends , they would have walked together , and talked together ; for if God did use that familiarity with Moses , Exod. 33.11 . since the fall , much more would he have continued it with Adam and his posterity , if they had never fal'n . ( 3. ) From this sweet company and converse would have sprung up in the heart , a continual satisfaction and delight to the soul of man ; for man yet continuing like God , he could not but love him , and delight himself in this sweet intercourse . ( 2 dly , ) The sinful posterity of Adam ( till interested in Christ ) are actually under the wrath of God , for God is angry with the wicked every day ; and actually under the curse , because under the Law , not under Grace . ( 3 dly , ) Man in this state is continually liable to have the curse executed upon him every moment , and has no protection at all either against the miseries of this life , or the pains of hell . A. 20. God having out of his meer good pleasure , from all eternity , elected some to everlasting life y , did enter into a Covenant of Grace , to deliver them out of the estate of sin and misery , and to bring them into an estate of salvation by a Redeemer z . Artic. xvij . Predestination to life is the everlasting purpose of God , whereby ( before the foundations of the world were laid ) he hath constantly decreed by his counsel secret to us , to deliver from curse and damnation those whom he hath chosen in Christ out of mankind , and to bring them to everlasting salvation , as vessels made unto honour . Homil. xij . Behold the goodness and tender mercy of God , — he ordained a new Covenant , and made a sure promise thereof , namely , that he would send a Messias or a Mediator into the world , which should make intercession , and put himself as a stay between both Parties ; to pacifie the wrath and indignation conceiv'd against sin , and to deliver man out of the miserable curse , and cursed misery whereinto he was fal'n head-long , by disobeying the will and commandment of the only Lord and Maker . Expl. 20. In which A. we have ( 1 st , ) Gods eternal purpose , and absolute decree , whereby he hath singled out or chosen some of mankind , upon whom he is resolved to bestow eternal life , and that out of his meer free grace , without any foresight of faith , obedience , perseverance , or any other condition , as a cause or motive inducing him to make this choice ; nay , the decree it self is not founded in the merits of Christ , but purely in the love of God ; though as for all the blessed effects of this decree ( as reconciliation , pardon , justification , adoption , sanctification , salvation , &c. ) are actually received and enjoyed , by the elect , only upon the consideration of the merits , righteousness , and satisfaction of Christ. Yet more distinctly , and for order sake , we may conceive of these two things in Gods decree of Election , ( 1. ) Gods most wise design , to advance the glory of his free-grace , in bringing many sons to glory . ( 2. ) That God of his free grace had singled and culled out a certain distinct number of persons for the enjoyment of this glory . Now this very act of Gods picking and culling out those particular persons whom he designed to save , is that we call very properly Election . Neither did this grace of God only appear in making this choice , and then in leaving his chosen ones to get eternal life and heaven as they could ; but ( 2 dly , ) He did also pitch upon an effectual means , or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life ; and this was by entring into a Covenant of Grace , with Christ the second Adam , and the Mediator of the new Covenant ; and in Christ with all believers , that whosoever should believe on the Son of God , he would give unto them eternal life ; and that they should never enter into condemnation . Hence I infer , ( 1. ) That it is the free grace of God , and not the free will of man that maketh one man to differ from another , Paul from Iudas . ( 2. ) That the praise and glory of this difference is to be ascribed not unto man , but unto God , Not unto us , O Lord , &c. A. 21. The only Redeemer of Gods Elect is the Lord Jesus Christ a , who being the eternal Son of God , became man b , and so was , and continueth to be God and man , in two distinct natures , and one person c , for ever d . Artic. xviij . They also are to be had accursed , who presume to say that every man shall be saved by the Law or Sect which he professeth , so that he be diligent to frame his life according to that Law and the light of Nature . For the holy Scripture doth set out unto us only the name of Jesus Christ , whereby men must be saved . Hom. x. p. 2. — Reprobates perish through their own default — Christ Jesus as he is a rising up to none other than those who are Gods Children by Adoption ; so is his word , yea the holy Scripture , the power of God to salvation to them only that do believe it . Expl. 21. There are three things to be noted in this A. ( 1. ) That the Redeemer of Gods Elect is God as well as Man. ( 2. ) Man as well as God. ( 3. ) Both God and Man in one person . ( 1. ) He is God , for he is the Son of God , not by Creation ; as Adam was ; nor by natural generation , as we are all the Children of Adam ; but by eternal generation , so as that God the Father , who begat him , was not before him in time : And he was God , that his Godhead might keep his humane nature from sinking under infinite wrath when he suffered for our sins , that he might have power to raise himself from the grave , and rescue himself out of the jaws of death , that the dignity of his person might render his sufferings , obedience , intercession , and satisfaction of infinite value and efficacy , for the procuring of eternal life for his people , and that he might be in a capacity to bestow his Spirit upon them , and to conquer all their enemies for them . ( 2. ) He must be Man as well as God , that he might perform obedience , suffer , satisfie , and intercede for us in our nature ; that he might be a merciful High-Priest , and have a fellow-feeling of our infirmities . ( 3. ) Both God and Man in one person , that he might be a fit Mediator betwixt God and man , to make up the difference betwixt them , which sin had made . For as sin is the only make-bate , so Christ having taken our nature into union with the Godhead , is the only person that is in a capacity to make peace betwixt an offended God and offending man ; and that he might perform ( in the great work of Redemption ) whatever was requirable of both natures jointly in one person ; or whatever he was to do as head of the Church . A. 22. Christ the Son of God became man , by taking to himself a true body e , and a reasonable soul f , being conceived by the power of the Holy Ghost , in the womb of the Virgin Mary , and born of her g , yet without sin h . Artic. xv . Christ in the truth of our nature was made like unto us in all things , sin only except , from which he was clear void , both in his flesh and in his spirit . Artic . II. The Son , which is the Word of the Father , begotten from everlasting of the Father , the very and eternal God , of one substance with the Father , took mans nature in the womb of the Virgin Mary , of her substance : So that two whole and perfect natures ▪ that is to say , the Godhead and Manhood , were joined together in one person , never to be divided ; whereof is one Christ , very God and very man , who truly suffered , was crucified , dead and buried , to reconcile his Father to us , and to be a Sacrifice not only for original guilt , but also for actual sins of men . Homil. xij . As truly as God liveth , so truly was Jesus Christ the true Messias and Saviour of the world , even the same Jesus which was born of the Virgin Mary , without all help of man , only by the power and operation of the Holy Ghost . Expl. 22. When it is here said , that Christ the Son of God became man , we are not to imagine that Christ did then lay down his Godhead , or that he did cease to be God , when he honoured mans nature so far as to take that upon him : for though he then began to be what he was not before , man ; yet he did not cease to be at his Incarnation what he was before , namely , God ; it being impossible altogether that the Godhead should admit of any change , because of its infinite perfection ; for every change is either for the better or for the worse , but the Godhead was infinitely ( as well as independently ) perfect , and consequently without all variableness or shadow of changing ; so that all the change which was in Christ at his Incarnation , it was in his humane nature only ; and that change was indeed for the better , for it was for the highest advancement , honour , and perfection that our nature was capable of . But Christ , though the Son of God , and therefore truly God , became man , ( 1. ) Not by being like unto man only in outward appearance , and to the outward senses , as a Phantasm , an Apparition , or a Ghost that doth appear in mans shape , as those Hereticks of old call'd the Marcionites did fancy : No , he became man , ( 2. ) By taking the real body of man , or by taking flesh , blood , bones , nerves , sinews , hands , feet , and all other integral parts of the very same kind with those of mans body . His body was such , that it did grow in stature from that of a child to that of a man , and was subject to the touch or feeling . ( 3. ) By taking a reasonable soul , or a soul furnished with the very same powers and faculties that ours have , for the kind , as understanding , will , affections , memory , &c. and was capable of the improvement of these , as of growing in wisdom and knowledg , according to his humane nature . ( 4. ) By being conceived of the Holy Ghost , i. e. in a manner supernatural , or above nature , and not in an ordinary way of natural generation , but by the immediate and omnipotent operation of the Spirit the third person in the Trinity , who did in a way altogether unexpressible by man , and without the help of man , frame the body of the holy Child Jesus in the Virgin Maries womb , wherein this blessed Babe continued the space of Nine Months , as other children do in their mothers womb , and then was born into the world in fulness of time , as they are ; but yet without sin , as they are not . A. 23. Christ as our Redeemer , executeth the offices of a Prophet i , of a Priest k , and of a King l , both in his estate of Humiliation and Exaltation . Expl. 23. By this word Redeemer , we are to understand the same with Mediator , and by both the second Person in the Trinity , as he was ( upon Covenant and Contract made with the Father ) to mediate peace betwixt God and man , and to manage the whole work of Redemption , in order to the justification , sanctification , and salvation of the Elect ; and that not only whilst he was here upon earth to be our King , Priest , and Prophet ; but now that he is in heaven , he ever lives to make intercession for us , and doth still guide , and teach , and govern his Church by his Word and Spirit . A. 24. Christ executeth the office of a Prophet , in revealing to us m , by his Word n , and Spirit o , the Will of God for our Salvation . Hom. xvij . By this our heavenly Mediator do we know the favour and mercy of God the Father , by him know we his will and pleasure towards us , for he is the brightness of his Fathers glory , and a very clear image and pattern of his substance . It is he whom the Father in heaven delighteth to have for his beloved Son , authorized to be our Teacher , whom he charged us to hear , saying , Hear him . Expl. 24. When Christ is here called a Prophet , we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church , or the enemies thereof , though this he has done in Prophetical Scriptures , so far as he thought necessary for the good of his Church : But he is principally called a Prophet ( and that Prophet ) because of that power , commission , and ability which he has , and doth exercise , in revealing and declaring ( both outwardly by his Word , and inwardly by his Spirit ) the whole mind and will of God , which was necessary to be known by man in order to salvation . And for this reason he is called in Scripture the Word ( and the Word was made flesh ) , and his name is [ the Word of God ] , because that as a man does make known what his mind and will is by his words , either written or spoken ; so God the Father doth make known unto man by Christ what he would have men to believe and do in order to salvation ; and that either mediately , by committing the word of Christ unto writings , as in the Scripture ; or immediately , by the Spirit of Truth , as he did communicate and speak his mind to Moses , the Prophets , and Apostles . A. 25. Christ executeth the office of a Priest , in his once offering up of himself a Sacrifice to satisfie Divine Justice p , and to reconcile us to God q , and in making continual intercession for us r . Homil. xx . p. 1. We having nothing of our selves to present us to God , have need of a Mediator for to bring and reconcile us unto him , who for our sins is angry with us . The same is Jesus Christ , — to pacifie his wrath . — For he alone did with the Sacrifice of his Body and Blood , make satisfaction unto the Justice of God for our sins . To. 1. Hom. III. p. 2. We must trust only in Gods mercy , and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross , to obtain thereby Gods grace , and remission as well of our original sin , as of all a ●●●al sin , — if we truly repent and turn unfeignedly unto him . To. 11. Hom. xi . Reconciled to Gods favour , we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father , when we be obedient to his will ; yea , attributeth that unto us and to our doings , that he by his Spirit worketh in us , and through his grace procureth for us . Expl. 25. In this A. we have both the parts of Christs Priestly Office , as , ( 1 st , ) Satisfaction , and this twofold , ( 1. ) To the whole Law , in fulfilling all righteousness , in the perfect performance of what the Law required from him . ( 2. ) To the Iustice of God , in undergoing the Curse of the Law , for the Elect ; and this he did by his sufferings , but especially when his Soul was made an offering for sin , or when he was sacrificed for sinners . In which Offering he was , ( 1. ) The Priest , for he offered up himself , or he laid down his life of himself ; and he was the Priest as God-man . ( 2. ) He was the Altar , principally according to his Divine nature , because the Altar was to sanctifie the gift offered , and therefore was to be more excellent than the Sacrifice it self . ( 3. ) He was also the Sacrifice , for he offered the Sacrifice of himself , ( i. e. ) according to the humane nature properly , and this therefore is called the Sacrifice of his Body and of his Blood ; and all this , that there might be some kind of compensation made , or satisfaction given to God , for that wrong which we had done to him . ( 2 dly , ) We have the intercession of Christ , which is the other part of Christs Priestly Office , whereby Christ doth present himself continually before the Father , pleading his blood and merit for the satisfaction that he has made to Divine Justice , and for the reconciliation of God to the sinner . And his intercession is rather by way of plea at the Bar of Justice , than by way of prayer and supplication at a Throne of Grace ; and therefore it is that he is called our Advocate . A. 26. Christ executeth the office of a King , in subduing us to himself s , in ruling and defending us t , and in restraining and conquering all his and our Enemies u . To. 2. Homil. xiv . He sitteth on the right hand of his heavenly Father , having the rule of heaven and earth ; reigning as the Prophet saith , Psal. 17. from Sea to Sea , — he hath overcome the Devil , Death , and Hell , and hath victoriously gotten the better hand of them all , to make us free and safe from them . Homil. xvij . p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth , and the whole jurisdiction and authority to distribute his gifts committed to him , — and thereupon to execute his authority committed , after that he had brought sin and the Devil to captivity , to be no more hurtful to his members , he ascended up into heaven again , and from thence sent liberal gifts to his well-beloved Servants , and hath still the power to the worlds end , to distribute his Fathers gifts continually in his Church , to the establishment and comfort thereof . Expl. 26. Yet more fully Christ doth execute his Kingly Office , ( 1 st , ) By his authority , in setting up a government in his Church , which in the outward form or administration thereof is to be managed by such Officers , and according to such Laws , Ordinances , and Censures as he hath appointed in his word . ( 2 dly , ) By his Power , as ( 1. ) That of his Almightiness , whereby he is able to subdue all things to himself , and to make his very enemies his foot-stool . ( 2. ) Of his Grace , whereby he doth subdue the hearts of his chosen people to himself , and makes them a willing people in the day of his power . ( 3. ) Of his Spirit , whereby he doth sanctifie his people , and fit them for heaven , as also support , guide , and comfort them under all the afflictions they meet with on earth . ( 4. ) By his Iustice , in punishing his and his Churches adversaries . A. 27. Christs Humiliation consisted in his being born , and that in a low condition w , made under the Law x , undergoing the miseries of this life y , the wrath of God z , and the cursed death of the the Cross a , in being buried , and continuing under the power of death for a time b . Hom. III. p. 3. — Hath given his own natural Son ' being God eternal , immortal , and equal unto himself in power and glory , to be incarnated , and take our mortal nature upon him , with the infirmities of the same , and in the same nature to suffer most painful and shameful death for our offences , to the intent to justifie us , and restore us to life everlasting . Hom. xij . He did hunger and thirst , eat and drink , sleep and wake , — preach his Gospel , — weep and sorrow for Ierusalem , pay tribute for himself and Peter , suffer death . Expl. 27. In the general , Christs Humiliation doth consist , in all that which did befall him from the first moment of his conception in the Virgins womb , to the very time of his resurrection from the grave : ( 1. ) He was humbled in his conception ; that he who was God equal with the Father , should according to his humane nature have a body framed for him in the womb of a Virgin , and should continue ●●ose Prisoner there for the space of about nine months , whom the heaven of heavens cannot contain . ( 2. ) Humbled in his birth , in that he was born of a woman , and that not an Empress or Princess , but a woman of a mean rank and low estate , though a Virgin ; that he who was the Son of God , and the Father of eternity , or himself the everlasting Father , should in fulness of time be born in the form of a servant , made under the Law , not only in a state of subjection to the commands of it , but also liable , to the curse of it , which was due only to us , and not to him , but only as he was our Surety , and all this that we might receive the adoption of Sons , who deserved not to be called Servants . That he who was Heir of all things , and made this great house the World , should be so unfurnisht with houshold goods , as to have no better Cradle than a Manger . ( 3. ) In his life he humbled himself to the infirmities of our nature , as hunger , cold , nakedness , poverty , &c. to undergo with admirable patience , the unkindnesses and forsakings of his friends , the reproaches , indignities , and persecutions of his enemies ; yea and to be tempted by that great enemy of mankind the Devil . ( 4. ) In his death , that he should dye at all , who is the Author of natural , spiritual , and eternal life ; and besides , could he not , if he would , have translated himself from earth to heaven ( as Enoch was translated ) without dying at all ; but then that the King of Glory should dye the ●ost shameful death , that of the Cross , and in the basest company , betwixt two Theeves . ( 5 ) After death , in having his body laid in the earth , who had before made the heavens , and laid the foundation of the earth . And last of all , that he should continue under the power of death & the grave for three days , who could ( if he would ) within less than three moments , yea in less time than a moment have raised his body from the grave . O incomprehensible humiliation ! and that which should fill us all with grateful and astonishing admiration at it , that all this was for sinful man ! A. 28. Christs Exaltation consisteth in his rising again from the dead on the third day c , in ascending up into heaven , and sitting at the right hand of God the Father d , and in coming to judg the world at the last day e . Artic. IV. Christ did truly rise again from death , and took again his body , with flesh , bones , and all things appertaining to the perfection of mans nature , wherewith he ascended into heaven , and there sitteth until he return to judg all men at the last day . To. 2. Hom. xiv . After this world Judg as well of the living as of the dead , to give reward to the good , and judgment to the evil . Hom. xvij . p. 3. By him hath Almighty God decreed to dissolve the world , to call all before him , to judg both the quick and the dead ; and finally , by him shall he condemn the wicked to eternal fire in hell , and give the good eternal life , and set them assuredly in presence with him in heaven for ever more . Expl. 28. Christ is here exalted , ( 1 st , ) In his resurrection ; and here ( 1. ) The glory of his power was exalted , for he raised himself by his own Almighty power , and thereby declared himself to be the Son of God. ( 2. ) The glory of his truth , for he raised himself , as he had foretold , within three days . ( 3. ) The glory of his authority , for he rose as a publick person , and thereby declared himself Head of the Church . ( 4. ) The glory of his mercy , for he rose again for our justification ; for if he had not received a discharge from his Father , and had he not been released from the prison of the grave , it would have been an evidence against us , that our debt was not paid . ( 2 dly , ) He was exalted by his ascension , ( 1. ) If we consider the manner of it , it was with glorious triumph over hell and death . ( 2. ) His ascension was into heaven , namely , into the heaven of heavens , that which is called Paradise and the third Heaven , whether Enoch and Elias went. ( 3. ) In his bounty and grace , he ascended that he might give gifts to men . ( 3 dly , ) Exalted in his sitting , &c. for his Session at the right hand of the Father , doth declare him to be supreme Head of the Church . ( 4 thly , ) In judging the world , he will be exalted , ( 1. ) In his authority . ( 2. ) In his righteousness . A. 29. We are made partakers of the Redemption purchased by Christ , by the effectual application of it to us f , by his holy Spirit g . Artic. xvij . — They which be endued with so excellent a benefit of God ( viz. Election ) be called according to Gods purpose , working in due season ; they through grace obey the calling ; be freely justified , &c. Expl. 29. In this A. is plainly laid before us the manner how , and means whereby all that Christ has done and suffered for sinners ( as Mediator ) , and all that he is now doing in heaven for them , doth become effectual to the compleat redemption , and eternal salvation of all true Christians , sc. by the real and actual application of all this unto them . For though Christ , the great Physitian of value , has made the healing Plaister of his Blood sufficiently broad enough both to cover and to cure all the wounds that sin hath made in all the men in the world ; yet the far greater part of the world do dye and perish of their wounds , because they will not suffer this soveraign Plaister to be apply'd to them , in the sound preaching of the Gospel , neither will they abide to have their wounds searched in order to cure : Now for the manner how , and the means whereby this Plaister is apply'd ; I answer , ( 1. ) It is outwardly , by the Ministers of the Gospel , unto all those that do believe , as when they preach this Doctrine , that whosoever believeth shall be saved . ( 2. ) Inwardly , by the Holy Spirit , who does not only lay on the Plaister in a work of conviction , but doth make it become effectually healing in a work of conversion and sanctification . For the means , see the next A. A. 30. The Spirit applieth to us the Redemption purchased by Christ , by working faith in us h ; and thereby uniting us to Christ in our Effectual Calling i . Homil. II. Of the Passion . As it profiteth a man nothing to have S●lve , unless it be well-applied to the part infected ; so the death of Christ shall stand us in no force , unless we apply it to our selves , as God hath appointed . Almighty God commonly worketh by means ; and in this thing he hath also ordained a certain mean , whereby we may take fruit and profit to our Souls health . Homil. xvi . p. 2. The Holy Ghost is a Spiritual and Divine Substance , the Third person in the Trinity , distinct from the Father and the Son , and yet proceeding from them both , — doth regenerate ; which the more it is hid from our understanding , the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us : For it is the Holy Ghost , and no other thing , that doth quicken the minds of men , stirring up good and godly motions in their hearts , which are agreeable to the will and commandment of God , such as otherwise of their crooked and perverse nature they should never have . — Who is the only worker of our sanctification , and maketh us new in Christ. Expl. 30. Here we have the particular means or instrument which the Holy Spirit makes use of for the applying of the Redemption purchased by Christ , to all those whom he has redeemed by his blood . Not that the Spirit may be said to believe in the elect , but that he doth work that faith in them whereby they ( as Members ) are united to Christ their Head , and so do mystically and spiritually ( but really ) become one with him , for they that are thus joined to the Lord , are one spirit ; and so being one with Christ , what was done for them by Christ as their Mediator , Head , and Husband , is accounted as done by themselves ; he having pay'd their debt as their Surety , they receive their discharge , and shall never come into condemnation , or be cast into Prison , after they are once thus one with Christ , and effectually called by the Spirit . A. 31. Effectual Calling is the work of Gods Spirit k , whereby convincing us of our sin and misery l , enlightning our minds in the knowledg of Christ m , and renewing our wills n , he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel o . Artic. X. The condition of man after the fall of Adam is such , that he cannot turn and prepare himself by his own natural strength and good works to faith , and calling upon God : Wherefore we have no power to do good works pleasant and acceptable to God , without the grace of God by Christ preventing us , that we may have a good will , and working with us when we have that good will. Hom. II. Of Alms , p. 2. The good deeds of man are not the cause of making him good , but he is first made good by the Spirit and grace of God , that effectually worketh in him , and afterward he bringeth forth good fruit . — God of his mercy and special favour towards them whom he hath appointed to everlasting salvation , hath so offer'd his grace especially , and they have so received it fruitfully , that though by reason of their sinful living outwardly , they seemed before to have been the children of wrath and perdition , yet now the Spirit of God mightily working in them , unto obedience to Gods will and commandments , they declare by their outward deeds and life , in the shewing of mercy and charity , which cannot come but of the Spirit of God , and his especial grace , that they are the undoubted children of God , appointed to everlasting life . Expl. 31. That we may the better know what effectual Calling is , we are to consider of a double Call , which doth many times prove ineffectual ; as , ( 1. ) Outward , in the preaching of the Word , and the voice of the Rod , or any Providence whatsoever , which doth call men to repentance , faith , and holiness ; but notwithstanding all these outward Calls , there are Millions in the world who turn the deaf ear to God , and will not return to him by repentance , nor come to Christ by faith . ( 2 dly , ) There is an inward Call , which is no less ineffectual than the former , and it is the Spirits Call , as when he proceeds no further than that which Divines call a common work ; as ( 1. ) Common illumination , or some kind of floating knowledg in the head , concerning the word of God , and spiritual matters ; and no doubt but many men who have wicked hearts , and lead bad lives , may be well stored with gifts of this kind ; as Iudas for one . ( 2. ) Some kind of flashy affections excited and stir'd up in the Soul towards good things , called foretasts of the powers of the world to come ; and such was in Herod and Balaam . ( 3. ) Some kind of faint languishing inclinations in the will to obedience , such as Herod had when he did many things . ( 4. ) Some kind of sense of sin , both in its guilt and horrour , such as Iudas had ; and yet notwithstanding all this inward work of the Spirit , his Call may be ineffectual . And if all this may be without success , then no wonder if the Arminians Call , that of moral suasion , or of arguments , do prove no better . But then ( 2 dly , ) There is another inward Call of the Spirit , which is effectual to the Elect ; sc. that whereby the Spirit doth not only call , but enable them to come at his call , as when he doth renew the mind , and change the will , sanctifie the heart , purifie the conscience and affections ; and doth work a lively faith in such persons , and repentance from dead works . A. 32. They that are Effectually called , do in this life partake of Justistification p , Adoption q , Sanctification , and the several benefits which in this life do either accompany , or flow from them r . Artic. xvij . — They through grace obey the Calling ; they be justified freely , they be made Sons of God by Adoption ; they be made like the image of his only begotten Son Jesus Christ ; they walk religiously in good works , and at length by Gods mercy they attain to everlasting felicity . Expl. 32. Into the nature of these particular Benefits of Effectual Calling , there will be occasion to enquire hereafter ; but as to the certainty of the thing , that all that are effectually called shall partake of these , is evident from these grounds : ( 1. ) In that Christ did purchase these benefits , not for himself , but for them ; nay , he had never laid down such a price in his Fathers hands , but for the sake of Believers . ( 2. ) The tenour of the Covenant of Grace doth ascertain this , for when God the Father and Son did treat together concerning the redemption of the Elect , it was upon these terms , sc. That upon the Sons undertaking to satisfie both the Law and Justice of God , and upon the full performance of this undertaking , all those that do believe in Christ ( though by nature they had been children of wrath as well as others ) should upon their believing , be justified , adopted , sanctified , and saved . ( 3. ) Upon their believing they do receive Christ , and he gives himself freely to them ; and how shall they not with him , have all things else they stand in need of . A. 33. Justification is an Act of Gods free-grace , wherein he pardoneth all our sins s , and accepteth us as righteous in his fight t , only for the righteousness of Christ imputed to us u , and received by faith alone w . Artic. II. We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith , and not for our own works or deservings . To. I. Hom. III. Because all men be sinners and offen-ders , and breakers of his Law and Commandments , therefore can no man by his own acts , works , and deeds ( seem they never so good ) be justified and made righteous before God ; but every one is constrained to see for another righteousness — and this which we so receive of Gods mercy and Christs merits embraced by faith , is taken , accepted , and allow'd of God for our perfect and full justification . Part 3. Our works do not merit or deserve remission of our sins , and make us of unjust , just before God : but God of his own mercy , through the only merits and deservings of his Son Jesus Christ , doth justifie us . Nevertheless , because Faith doth directly send us to Christ for remission of our sins , and that by faith given us of God , we embrace the promise of Gods mercy , and of the remission of our sins ( which thing none other of our virtues or works properly doth ) therefore the Scripture useth to say , that faith without works doth justifie ; or only faith doth justifie . — Not through the merit of any virtue that we have within us , or of any work that cometh from us ; therefore in that respect , — we forsake ( as it were ) altogether again faith , works , and all other virtues . For our own imperfection is so great , through the corruption of Original sin , that all is imperfect that is within us , faith , charity , hope , dread , thoughts , words , and works , and therefore not apt to merit and deserve any part of our justification for us . Tom. 2. Hom. IV. It is of the free grace and mercy of God , by the mediation of the blood of his Son Jesus Christ , without merit or deserving on our part , that our sins are forgiven us , that we are reconciled and brought again into his favour , and are made heirs of his heavenly Kingdom . Expl. 33. This word [ justification ] doth signifie , not only to make just or righteous , but also to make a man appear so ; ( yet not by infusing or working grace or righteousness in the Soul , for this is the meaning of that word sanctification ) , or it signifies the believing sinners being reputed or accounted righteous in the sight of God , in and through the righteousness of Christ imputed to the sinner , or accounted as his own ; for as condemnation doth suppose a man guilty , because the just God doth not condemn men for nothing ; so justification doth suppose a man discharged from guilt , and so not obnoxious to the penalty or curse of the Law ; now because the sinner cannot expect to receive this discharge by vertue of his own personal righteousness , because all his righteousness is imperfect , or as a menstrous rag ; therefore he must be found not having on his own righteousness for his justification , but the righteousness of Christ. But more particularly in this A. we have ( 1. ) The principal Author , or prime efficient cause of justification , and this is God ; Who is he that condemneth ? it is God that justifieth . God the Father , as accepting of what Christ has done for sinners ; and God the Son , as procuring our discharge ; and God the Holy Ghost , as applying the merits of Christ to us , and working faith in us , whereby we receive so great a benefit . ( 2. ) The inward moving cause , free-grace ; and not any foresight of faith or obedience in the sinner , to move him to it . ( 3. ) The matter of justification , or in reference to what the sinner is justified ; namely , the guilt of sin and curse of the Law. ( 4. ) The manner , which consists in a legal discharge of the sinner from his former obligation to punishment , here called the pardon of his sins , and accepting of him as righteous . ( 5. ) The meritorious cause , only for the righteousness of Christ imputed to the believing sinner . ( 6. ) The instrumental cause , or condition , sc. faith ; for the sinner through the means of his faith , or upon the condition of his believing , is thus justified . A. 34. Adoption is an Act of Gods free-grace x , whereby we are received into the number , and have right to all the priviledges of the Sons of God y . Tom. 1. Hom. III. p. 3. — So making us also his dear children , brethren unto his only Son , our Saviour Christ , and inheritors for ever with him of his eternal Kingdom of Heaven . Hom. X. p. 2. He is a rising up to none other than those which are Gods children by adoption . Hom. xi . p. 2. By their obedience they declare openly unto to the sight of men , that they are Sons of God , and elect of him unto Salvation . Expl. 34. More plainly , Adoption , it is Gods taking of those into his care and Family , as his children by grace , who were by nature the children of wrath , and by practice the children of disobedience ; and all that they may enjoy the honour , advantages , and priviledges of his children ; as ( 1. ) They bear their Fathers Name and likeness , or his badg and cognizance , whereby they are known to belong to him , and that is their holiness . So that those who are afraid to be accounted godly , they are afraid to be God-like , and so disown their Father , as if ashamed of him . ( 2. ) They are all heirs of God , and joint-heirs with Christ their elder Brother , to an heavenly Inheritance . ( 3. ) They have the Spirit of his Son given to them , whereby they are inabled to call God Father , and to come to a throne of grace with the boldness of children . ( 4. ) They are under Gods fatherly protection , so that nothing can harm them . ( 5. ) They are provided for by him , and therefore can want no good thing . ( 6. ) They have a sanctified use of the creatures , and of all temporal good things , yea afflictions themselves are for their good . A. 35. Sanctification is the work of Gods free-grace z , whereby we are renewed in the whole man , after the Image of God a , and are enabled more and more to dye unto sin , and live unto righteousness b . Hom. II. p. 2. The holy Apostle calleth us Saints , because we are sanctified and made holy by the blood of Christ through the Holy Ghost . Hom. xvi . p. 1. — It is he which inwardly worketh the regeneration and new birth . — The more it is hid from the understanding , the more it ought to move all men to wonder at the secret and mighty working of Gods holy Spirit which is within us . For it is the Holy Ghost , and no other thing , that doth quicken the minds of men , stirring up good and godly motions in their hearts , which are agreeable to the will and commandment of God ; such as otherwise of their own crooked and perverse nature , they should never have . That which is born of the spirit is spirit . As who should say , man of his own nature is fleshly and carnal , corrupt and naught , sinful and disobedient to God , without any spark of goodness in him , without any virtuous or godly motion , only given to evil thoughts and wicked deeds As for the works of the Spirit , the fruits of Faith , charitable and godly motions , if he have any at all in him , they proceed only of the Holy Ghost , who is the only worker of our sanctification , and maketh us new men in Christ Jesus . — Such is the power of the Holy Ghost to regenerate men , and as it were to bring forth a-new , that they shall be nothing like the men they were before . Expl. 35. As for sanctification , it is no less a work of free-grace than justification and adoption ; and in Scripture-phrase it is the new man , new creature , and a mans being created a-new in Christ Jesus unto good works ; in which and the like expressions is plainly set before us , the large compass , extent , and comprehension of this work ; for herein all things must become new ; the nature renewed , or changed from its corrupt and carnal state , to a state of real and true holiness , though imperfect in this life ; the mind renewed in saving-knowledg ; the will renewed , by being subdued and made pliable to the will of God ; the affections renewed , by being spiritualized , or fixed upon spiritual good objects ; and so the memory , conscience , phancy , &c. as also the life , because in this change a man becomes a new man. The particular parts of which sanctification are , ( 1. ) Mortification , or a Believers being dead unto sin , ( i. e. ) in his inclinations , thoughts , cares , affections , endeavours , all which were before lively and strong towards sin . ( 2. ) Vivification , or a living unto righteousness , ( i. e. ) being holy in all manner of conversation . A. 36. The benefits which in this life do accompany or flow from Justification , Adoption and Sanctification , are assurance of Gods love , peace of conscience , joy in the Holy Ghost c , increase of grace d , and perseverance therein unto the end e . To. 1. Hom. ix . p. 2. All those therefore have great cause to be full of joy , that be joined to Christ with true faith , stedfast hope , and perfect charity , and not to fear death nor everlasting damnation . — But rather contrariwise , their godly conversation in this life , and belief in Christ , cleaving continually to his mercies , should make them so long sore after that life that remaineth for them undoubtedly after this bodily death . To. 2. Hom. xij . Released from the burden of sin , justified through faith in his blood , and finally received up into everlasting glory , there to reign with him for ever . Expl. 36. By this [ first priviledg of assurance ] we are to understand , not meerly a believers probable guess or conjecture , or his hope and expectation to be saved ; but an infallible certainty , or that which is called in Scripture the full assurance of faith , concerning the love of God , and the believers eternal salvation ; which certainty is built , ( 1. ) Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ , as he is tendered in the Gospel . ( 2. ) Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made . ( 3. ) Upon the necessary connexion which there is betwixt the means and the end , betwixt true and saving-grace and salvation it self . ( 4. ) And upon the sure testimony of the Spirit of Adoption , witnessing with the spirit or conscience of this or that particular believer by name , that he is a Child of God. Concerning which assurance these three things are to be noted , ( 1. ) That there may be a true saving-faith , where there is not the full assurance of faith . It doth belong to a believer only , but not to every believer . ( 2. ) That it is every believers duty to look after this assurance , to use his utmost endeavours to make his Calling and Election sure . ( 3. ) Though this assurance may be darkened , diminished , and interrupted through sin or temptation , yet it is ever accompanied with so much secret support to the soul , as that it does keep the soul from total and final despair . And so there is room left still for [ the second benefit , sc. ] peace of conscience ; in which there is , ( 1. ) Something privative , sc. a very comfortable freedom ( not perfect and universal ) from that which Divines call trouble of mind , arising from the apprehension of guilt and of the wrath of God ; and though in one who has this assurance , the peace of his mind may be disturbed , yet it is but disturbed , and not absolutely lost ; as the peace of a State is not lost by every tumult whereby it is disturbed . ( 2. ) There is something positive in this peace , sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance . [ Third benefit , sc. ] Ioy in the Holy Ghost , sc. a joy springing up in the soul from the comfort and certainty of his testimony , and for the sweetness of his presence . [ Fourthly , growth of grace ] If not so observably in the leaf and fruit , yet in the root , like a plant in winter . [ Perseverance in grace ] Not depending upon the mutability of mans will , but upon the immutability of Gods decree and purpose to save the believer , upon the unchangeableness of the Fathers love ; upon the purchase , merit , and intercession of the Son ; upon the abiding presence of the Holy Ghost , together with the victorious efficacy of his grace in the soul ; and upon the stability of the Covenant of grace , which is ordered in all things and sure . A. 37. The Souls of Believers are at their death made perfect in holiness f , and do immediately pass into glory g , and their bodies being still united to Christ h , do rest in their Graves i , till the Resurrection k . Artic. xxij . The Romish Doctrine concerning Purgatory , Pardons , — is vainly feigned , and grounded upon no warrant of Scripture , but rather repugnant to the word of God. Hom. vij . Of Prayer , p. 3. The soul of man passing out of the Body , goeth straightways either to Heaven or else to Hell ; whereof the one needeth no prayer , and the other is without redemption . — The Scripture doth acknowledg but two places after this life ; the one proper to the elect and blessed of God , the other the reprobate and damned souls . Expl. 37. At death Believers are made perfect in holiness , ( 1. ) Negatively , i. e. they sin no more from that very moment , but are freed from sin for ever . ( 2. ) Positively , ( 1. ) The image of God is then perfect in the believers soul ; and the full bent of his will is to do the will of God as the Angels do it in heaven , perfectly , and without all reluctancy . ( 2. ) It doth immediately enter into eternal life , when it leaves the body , and not into any middle state , as that of Purgatory . ( 3. ) Their bodies , though separated from their souls for a time , yet they do still remain unseparated from Christ , and therefore do remain under his care whilst they sleep in the grave , so that he will not lose any one member of them . A. 38. At the Resurrection , Believers being raised up in Glory l , shall be openly acknowledged and acquitted in the day of judgment m , and made perfectly blessed in full enjoying of God n , to all Eternity o To. 2. Hom. xiv . The truth of this most Christian Article ( of the resurrection ) which is the ground and foundation of our whole Religion . — O most comfortable word , evermore to be born in remembrance ; he dyed ( saith St. Paul , 1 Cor. 15. ) to put away sin , he rose again to endow us with righteousness , — by his resurrection hath he purchased life and victory for us , — opened the gates of heaven , to enter into life everlasting , — to enjoy an inheritance immortal , that never shall perish , which is laid up in heaven for them that are kept by the power of God through faith , — set with himself among the heavenly Citizens above . — If thou hast received Christ in true faith , with repentance of heart , and full purpose of amendment , thou hast received him for an everlasting gage , or pledg of thy salvation . — Rising with him by our faith , we shall have our bodies likewise raised again from death , to have them glorified in immortality , and joined to his glorious body , having in the mean while his holy Spirit in our hearts , as a seal and pledg of our everlasting inheritance . Expl. 38. At the resurrection of a Believer , ( 1. ) There is a re-union of a soul which is free from corruption or sin , to a glorified body that is incorruptible . ( 2. ) These two parts being thus re-united , in the very same individual person to whom they did belong before death , will be actually capable , at the resurrection , of all that eternal bliss which Christ hath purchased and prepared for them . ( 3. ) Then Christ will openly acknowledg , own , and approve every true Christian to be a part of his body mystical , and that before his Father and all the holy Angels . ( 4. ) The Believer then shall receive his general discharge and acquitment in a most solemn , publick , and triumphant manner , from all manner of guilt whatsoever , so as that none shall be able to lay any thing to the charge of Gods elect . For though a Believer does receive his private discharge from all his sins at his death , and as it were under the privy Seal ; yet his discharge is ratified , confirmed , and as it were enter'd into the publick Records at the day of Judgment . CHAP. II. Of things to be done in the Ten Commandments ; with a short Explanation of 46 A. from 38 to 85. A. 39. THE duty which God requireth of man , is obedience to his revealed Will. p To. 1. Hom. V. The good works God hath commanded his people to walk in , are such as he hath commanded in the holy Scripture ; and not such works as men have studied out of their own brain , of a blind zeal and devotion without the word of God : And by mistaking the nature of good works , man hath most highly displeased God , and hath gone from his Will and Commandments . To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do , and with all your endeavour apply your selves to follow the same . Expl. 39. By obedience to the revealed Will of God , we are in the general to understand , the conformity of our wills , affections , words , and actions to the preceptive or commanding Will of God ; for all this is comprehended in that one Scripture , Fear God , and keep his Commandments , for this is the whole duty of man. It is the will of Gods command which doth declare and require what is our duty ; but as for the secret will of Gods eternal purpose , though it be a rule to himself , whereby he acts , yet it neither is nor can be the rule of our actions , because not known to us , nor indeed curiously to be enquired after ; nor is it barely the revelation of Gods will that makes it our duty to observe it , but the revelation of it to this very end and purpose , that man do willingly conform to it . A. 40. The Rule which God at first revealed to man for his obedience , was the Moral Law q . To. 2. Hom. X. Let us esteem the holy Table of Gods Word , — appointed by him , to instruct us in all necessary works , so that we may be perfect before him in the whole course of our life . To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man , ever superstitiously given to make new honouring of God of his own head , and then to have more affection and devotion to keep that , than to search out Gods holy Commandments and to keep them . — Which we should know , to separate or sever Gods Commandments from the commandments of men . — In keeping the Commandments of God , standeth the pure , principal , right honour of God , and which wrought in faith , God hath ordained to be the right trade and pathway to heaven . Expl. 40. When it is here said , that the Moral Law was at first , i. e. in a state of innocency , revealed to man , i. e. to our first Parents in Paradise ; we are not to understand , that this revelation was visible to the eye , as afterwards the writing of it was in two Tables of Stone ; nor to be heard by the ear , as when it was first given by God in Mount Sinai : But it was at first revealed inwardly . i. e. it was imprinted in the hearts and minds of our first Parents , ( except that positive prohibition of eating the forbidden fruit ) ; yet being in a great part blotted out , was afterwards written in two Tables of Stone . A. 41. The Moral Law is summarily comprehended in the Ten Commandments r . Ham. V. Christ rehearsing the Commandments , declared , that the Laws of God be the very way that doth lead to everlasting life , and not the Traditions and Laws of men . So that the works of the Moral Commandments of God , be the very true works of Faith , which lead to the blessed life to come . To. 2. Hom. II. — Containing the immutable Law and Ordinances of God , in no age or time to be altered , nor of any persons , of any Nation , of any age to be disobey'd . Expl. 41. By a Law in the general , we are to understand , the Will of the Lawgiver requiring duty : But here by the Moral Law we are to understand , ( 1. ) More generally , the revealed Will of God , of what man is to believe and do in order to salvation . ( 2. ) More particularly , the Decalogue , which is the sum of all Moral Laws , which are scattered up and down in the Scripture . And this Decalogue ( or Ten Words , or Ten Commandments ) may be called Moral , ( 1. ) Because of the universality of it ; for the Decalogue doth oblige all mankind , it being that very Law , for substance , which was written in very legible Characters in the heart of Adam , and is not quite blotted out of the minds of the veryest Gentiles in the world . ( 2. ) It doth oblige at all times . ( 3. ) The whole man , for it requires as well the internal obedience of the soul , and all its powers and faculties , as outward obedience of the body . A. 42. The sum of the Ten Commandments , is to love the Lord our God with all our heart , with all our soul , with all our strength , and with all our mind , and our neighbour as our selves s . Hom. 5. p. 3. Mark diligently what Gods will is that you should do , and with all your endeavour apply your selves to follow the same . 〈◊〉 , You must have assured faith in God , and give your selves wholly unto him , love him in prosperity and adversity , and dread to offend him ever more . Then for his sake love all men , — Cast in your mind , how you may do good unto all men to your power , and hurt no man. Expl. 42. The sum of these Ten Commandments , or Ten Words , we may take in one Word , and 't is Love , for Love is the fulfilling of the Law ; and this Love is threefold , ( 1. ) To God , and this must be in the highest degree , or more than we are to love either our selves or neighbours ; yea this later love , in comparison of that we ought to have unto God , should be as no love at all comparatively , for he is to have all our heart , soul , strength , mind ; yet ( 2. ) Our love to our selves must have the next place ; for though our love of charity to others must be real , yet this charity must begin at home : However ( 3. ) We are to love our neighbour as our selves , not for the degree , but for the kind of our love , it must be real and hearty , and without dissimulation . A. 43. The Preface to the Ten Commandments is in these words , I am the Lord thy God , which have brought thee out of the land of Egypt , out of the house of bondage t . To. 2. Hom. II. — Before he came to the matter that he would specially warn them of , and as it were for a Preface to make them to take the better heed unto it . Hom. xxi . p. 6. — The Bishop of Rome , — left the poor people should know too much , he would not let them have as much of Gods word , as the Ten Commandments wholly and perfectly , withdrawing from the Second Commandment , that bewrayeth his impiety by a subtile Sacriledg . Expl. 43. Whereas in this Preface , God makes use of rational motives to the obedience of his Commands , this doth discover , ( 1. ) The infinite condescention of God , who is pleased to inform our judgments of the reasonableness of his Commands , before he lays his Commands upon our persons . ( 2. ) That men should not be unreasonable in their Commands ( as suppose Parents or other Governours ) , sith God is here pleased to add Reason to his Soveraignty . A. 44. The Preface to the Ten Commandments teacheth us , That because God is the Lord , and our God and Redeemer , therefore we are bound to keep all his Commandments u . To. 1. Hom. V. p. 2. Christ , — reprov'd the Laws and Traditions made by the Scribes and Pharisees , which were not only for good order of the people ( as the Civil Laws were ) , but they were set up so high , that they were made to be right and pure worshipping of God , as they had been equal with Gods Laws , or above them ; for many of Gods Laws could not be kept , but were fain to give way unto them . This arrogancy God detested , that man should so advance his Laws to make them equal with Gods Laws , wherein the true honouring and right worshipping of God standeth , to make his Laws for them to be left off . God hath appointed his Laws , whereby his pleasure is to be honoured . — They were not content to have them called by the name of other Temporal Laws ; but called them holy and godly Traditions ; and would have them not only esteem'd for a right and true worshipping of God ( as Gods Laws be indeed ) , but also for the most high honouring of God , to which the Commandments of God should give place . And for this cause did Christ so vehemently speak against them . Expl. 44. In the matter of the Preface we have these things observable , ( 1. ) That God is therefore the supreme Lawgiver , because he is the supreme Lord of the whole Creation . As God by vertue of his Soveraignty may himself do with his Creatures what he will , by the same right he may command them to do what he will. ( 2. ) That God can easily enable men to do what he commands them ; for that very power that commands his creatures into being , can also command them into action . ( 3 ) That the bonds of the Covenant should be as the cords of love , and the bands of a man , sweetly to draw men to obedience ; when once we are listed into the number of Gods people by Baptism , we are under a more special obligation to obey God not only as our Creator , but as our Father . ( 4. ) That deliverances call for duties ; and if a corporal deliverance of the Israelites was an obligation upon them to obey the God of Israel , much more should that spiritual deliverance from the Egyptian slavery of sin be an obligation upon them to obey God. Rules to be observed for the understanding of the Moral Law , or the Ten Commandments . 1 Rule , That Christ the Lawgiver is the best Interpreter of Moses ; or that the Gospel is the fullest and clearest Interpreter of the Law. The Writings of the Prophets are many times good Expositions of the Law of Moses . But the Writings of Christ and his Apostles are far more clear and full . In reference to Christ we have a known instance in the 5 th of Mat. passim . And the Apostles frequently in their Epistles , as when we are commanded to shun all occasions of evil , to love the Lord Jesus in sincerity , and our neighbour without dissimulation , and not to defraud him any way , &c. 2 Rule , That the Law is perfect , Psal. 19.7 . as ( 1. ) In it self , not admitting of any additional Precepts in the Gospel , which are generally obliging to all Christians which were not obliging before that Christ came in the flesh . For as for those three Precepts of the Gospel , for a man , ( 1. ) To deny himself . ( 2. ) To take up his Cross ; and ( 3. ) To follow Christ ; they are rather interpretations and instances of that honour and love we are to have for Christ as God , which is required in the First Command , than any additions obliging , which did not oblige before ; nay David himself did in some respect deny himself , take up his Cross , and follow Christ ; the middle of these had place when he said , The reproaches of those who reproached thee are faln upon me ; and so Moses deny'd himself , and Caleb and Ioshuah followed the Lord fully . ( 2. ) The Law is perfect in its extent and comprehension , in regard of the subject , for it doth command the whole Soul in all its powers and faculties ; for it doth require the understanding to know , the judgment to approve that which is good ; the will to chuse it , the memory to retain it , and the affections to pursue and enjoy it ; and upon this account it is said , that the Law is spiritual . 3 Rule , Whatever the Law commands , it doth forbid the contrary ; as when it commands us to honour our Parents , it doth forbid us to dishonour them ; and whatever the Law forbids it commands the contrary ; as when it forbids us to take the name of God in vain , it requires us to use any of the names , or titles , or ordinances of God with reverence . 4 Rule , When the Law commandeth a duty , ( as suppose to worship God ) it doth require us to make use of means , occasions , motives and encouragements to it : and when the Law forbids ( ex . gr . worshipping of Images ) , it doth also forbid the occasions , appearances and inducements of any evil . 5 Rule , Where a promise is annexed ( ex . gr . that the days may be long in the Land , &c. ) there the contrary threatning is included ; and where a threatning is annexed , there the contrary promise is included . 6 Rule , That the duties of the second table must give place to the indispensable and necessary duties of the first table , when they cannot both be performed together , as the love of Parents must yield to the love of God ; but in things ceremonial , the duties of the first table must yield to the moral duties of the second ; as sacrificing to works of mercy towards man. A. 45. The first Commandment is , Thou shalt have no other Gods before me . Expl. 45. These words are the first command , and not those , I am the Lord thy God , ( as some would have them ) in which there is nothing commanded , but only a declaration , who and what that God is who does command . A. 46. The first Commandment requireth us to know w , and acknowledge God to be the only true God , and our God x , and to worship and glorifie him accordingly y Homil. II. p. 3. Let us take heed and be wise , O ye beloved of the Lord , and let us have no strange Gods , but one only God , who made us when we were nothing , the Father of our Lord Jesus Christ , who redeemed us when we were lost , and with his Holy Spirit doth sanctifie us . Homil. V. p. 3. Have an assured Faith in God , and give your selves wholly unto him , love him in prosperity and adversity , and dread to offend him ever-more . To. II. Hom. xvij . What availeth it the wisemen of the world to have knowledg of the Power and Divinity of God — where they did not honour and glorifie him in their knowledges as God ? Hom. VI. whom we are to love with all our heart , i. e. that our heart , mind , and study be set to believe his Word , to trust in him , and to love him above all other things that we love best in Heaven or on Earth . Expl. 46. In the first Commandment there are these 4 things required , ( 1. ) Knowledg of God , as namely , that he is the Creator and Governor of the world , being the supream Lord and Law giver ; as also , that he is infinitely perfect in his Nature , Attributes , Word , and Works . ( 2. ) Faith , which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word , and in a relyance upon him as such . ( 3. ) Obedience , ( which in reference to this command , doth principally consist in the conformity of Man's will to the Will of God. ( 4. ) Love to God implyed in these words [ before me ] . A. 47. The first Commandment forbiddeth the denying z , or not worshipping and glorifying the true God as God a and our God b , and the giving that worship and glory to any other which is due to him alone c . To. 1. Hom. VIII . Whoever in time of reading Gods Word , studieth for the glory and honour of this World , is turned from God , — and hath not a special mind to that which is commanded and taught of God ; is turned from God , although he doth things of his own devotion and mind , which to him seem better and more to Gods honour . To. 2. Hom. xvi . p. 2. It may be boldly and with a safe conscience pronounc'd of the Bishops of Rome , namely , that they have forsaken and daily do forsake the Commandments of God , to erect and set up their own Constitutions . Expl. 47. More particular , this Commandment doth forbid these and the like sins ; as ( 1. ) Ignorance of God , when men either do not know , or will not consider who God is , and what he would have them do . ( 2. ) Atheism , both in judgment , when men are wavering and doubting about the Being of God , and therefore disputing against it ; and in practise , when men live as if there were no God. ( 3. ) Idolatry , which consists either in the worship of a false God , or in worshipping the true God in a false manner , by mingling the corrupt traditions or fancies of men in the worship of God ; or in worshipping more Gods than that one God who made the world , and is Father , Son , and Holy Ghost , God blessed for ever . ( 4. ) Mens being ashamed of , or being negligent in the profession of the true Religion . ( 5. ) The wilful omission of any known duties of Religion , as prayer , meditation , praising God , &c. ( 6. ) Wilful infidelity , when men do not believe God , or take him upon his word , or do reject and contemn his commands , promises , or threatnings . ( 7. ) All blasphemous and misbecoming thoughts of God whatsoever ; as also all errors and misapprehensions concerning God , or any of those revelations he has given of himself . ( 8. ) All disobedience to his revealed Will. ( 9. ) All unsuitable affections to himself , or any thing that bears his stamp , as his Ordinances , Day , Providences , and People . ( 10. ) All unmindfulness and forgetfulness of God. ( 11. ) All carnal presumption , pride , tempting of God , relyance upon and seeking to unlawful means for help in any distress , this being accompany'd with the forsaking of and apostacy from the true God. ( 12. ) All impatience and discontent under any evil ; as also mens ascribing that which is good to any thing besides himself , who is the fountain of all good . A. 48. These words [ before me ] in the first Commandment teach us , that God who seeth all things , taketh notice of , and is much displeased with the sin of having any other God d To. 2. Hom. I. The eternal and incomprehensible Maiesly of God , the Lord of Heaven and Earth , whose seat is in Heaven , and the Earth is his footstool , — calleth upon his people , to mark , and take heed , and that upon the peril of their souls , to the charge which he giveth them , — Thou shalt worship the Lord God , and him only shalt thou serve . Adjoining penalty to the transgressors , and reward to the obedient , — to move to obedience and observing this the Lords great Law , — which might ingender fear in our hearts of disobedience herein , being in the Lords sight so great an offence and abomination . Expl. 48. Here is further clearly intimated , ( 1. ) That God would have the first room in our estimation . ( 2. ) In our affections , i. e. that we prize and love him above all . A. 49. The second Commandment is , Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self unto them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquity of the fathers upon the children unto the third and fourth generation , of them that hate me , and shewing mercy unto thousands of them that love me , and keep my Commandments . To. 2. Hom. I. The Scriptures use the two words ( Idols and Images ) indifferently for one thing alway . They be words of divers things ( Gr. & Lat. ) , but one in sense and signification in the Scriptures , and matters of of Religion . — Wherefore our Images , if publickly suffer'd in Temples and Churches , be indeed none other but Idols , as unto which Idolatry hath been , is , and ever will be committed . — Hath it not been preach'd unto you since the beginning , &c. How by the Creation of the World , and the greatness of the work , they might understand the Majesty of God , the Creator and Maker of all , to be greater than that it should be express'd or set forth in any Image or bodily Similitude . And that in the First Table , and the beginning thereof , — is this Doctrine aforesaid ( not briefly touch'd , but ) at large set forth , and that with denunciation of destruction to the contemners and breakers of this Law , and their posterity after them . Expl. 49. We have here principally observable , ( 1. ) The order ; ( 2. ) The matter of the Commandment . From the order , we are to observe , that God doth prefer the inward worship of the heart , which is required in the first Command , to the outward worship of the body , which is here principally directed , that the later , or that of the body , without the former is but hypocritical ; and the former without the later but partial ; so that God is to be worshipp'd with all our bodies and spirits . Those therefore who do present their bodies in Idol-worship ( as that of the Mass ) and yet plead they keep their hearts for God , are here condemned . ( 2. ) The matter , or argument and scope of the Command , i. e. to prevent all miscarriages and abuses in bodily worship , and to instruct men how they may present their bodies as well as their souls a living sacrifice , holy and acceptable to God. Yet to prevent mistakes about what is forbidden in this Command , we are to note these two things . ( 1. ) That not all making of Images or Pictures , or likenesses of the creatures is here forbidden ; for then it would follow , that a man might not so much as frame an Idea in his own fancy of one mans being like another , contrary to the very notion of truth , which is nothing else but a conformity betwixt the mind and the object . ( 2. ) Nor is all civil use , or historical representations of things to the eye ( which is so helpful to the understanding and memory ) here forbidden . A. 50. The second Commandment requireth the receiving , observing e , and keeping pure and entire all such religious Worship and Ordinances , as God hath appointed in his Word f . Hom. II. p. 3. Let us honour and worship for Religions sake none but God ; and him let us worship and honour as he will himself , and hath declared by his word , that he will be worshipp'd and honoured , not in , nor by Images or Idols , which he hath most straitly forbidden ; neither in kneeling , lighting of Candles , burning of Incense , — to believe that we should please him for all these be abomination before God ; but let us honour and worship God in spirit and in truth , fearing and loving him above all things , trusting in him only , calling upon him , and praying to him only , praising and lauding of him only , and all other in him . Hom. XX. He requireth a sincere and pure love of godliness , and of the true worshipping and serving of God , i. e. that forsaking all manner of things that are repugnant and contrary to Gods will , we do give our hearts unto him . Expl. 50. In the general , is here required that the bodily worshipping of God be performed only in such a manner , both for substance and circumstances , as God doth require or allow , or at least is not expresly and consequentially contradicted in his word . More particularly ▪ ( 1. ) It doth require our utmost and constant care and endeavour , to observe and preserve all holy Ordinances , and external Church-priviledges in their purity and freedom from all manner of corrupt mixtures in any kind , whereby God is provoked ; fasting , prayer , thanksgiving , hearing , reading the Word , singing of Psalms , administration and participation of Gospel-Institutions , as the Sacraments , Swearing , the Discipline and Censures of the Church , Maintenance of Gospel Ministers , &c. ( 2. ) All outward decency in such external Rites and Ceremonies as are warrantably used in Religion , especially in publick . ( 3. ) All outward reverence in gesture , speech , and behaviour , in the worship of God. ( 4 ) All disapproving , detesting , and loathing all manner of Idolatries , Will-worship , superstition , together with all the monuments , and occasions , and appearances thereof . A. 51. The second Commandment forbiddeth the worshipping of God by Images g , or any other way not appointed in his Word h . To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked , the same is written and required not in one but in sundry places of the word of God , — Neither could the notableness of the place , being the very beginning of the very loving Lords Law , make us to mark it . — So that if either the multitude or plainness of the places might make us to understand , or the earnest charge that God giveth in these places move us to regard ; or the horrible plagues , punishment , and dreadful destruction , threatned to such worshippers of Images or Idols , setters up or maintainers of them , might ingender any fear in our hearts , we would once leave and forsake this wickedness , being in the Lords light so great an offence and abomination . — p. 3. Images and Image-worshipping were in the primitive Church ( which was most pure and incorrupt ) abhorr'd and detested as abominable , and contrary to true Christian Religion . — p. 3. Idolatry cannot be separated from Images any long time , but as an unseparable accident , or as a shadow follows the body when the Sun shineth , so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches . — It is not possible to keep men from Idolatry , if Images be suffer'd publickly ; — the Images of God , our Saviour , the Virgin , the Apostles , Martyrs , and others of notable holiness , of all others most dangerous . Expl. 51. More particularly this command forbiddeth ( 1. ) absolutely and altogether the making of any kind of Images of God , or of any person in the Trinity ( at least ) as God. ( 2. ) It forbiddeth all making of Images in order to the worshipping of God in them or by them , or any way abusing them in the true Religion , as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere . ( 3. ) All the means and direct occasions of Idolatry , all inventions , traditions , and corruptions of men in Gods worship , or about the worship of God. ( 4. ) All manner of witchcraft , or consulting those that have familiar Spirits . ( 5. ) All worshipping of Images , as well as of God before them , together with all that religious respect that is given to them , as in shrining , cloathing them , &c. ( 6. ) All prophaning , neglecting , opposing , or contemning of the worship and Ordinances of Christ ; as also all kind of Simony and Sacriledg . A. 52. The Reasons annexed to the second Commandment , are Gods Soveraignty over us i , his propriety in us k , and the zeal he hath to his own Worship l . Hom. II. p. 1. Concerning none other matter did God give more , or more earnest and express Laws to his people than those that concern the true worshipping of him , and the avoiding and fleeing of Idols , and Images , and Idolatry , for that both the said Idolatry is most repugnant to the right worshipping of him , and his true glory , above all other vices , and that he knew the proneness and inclination of mans corrupt kind and nature , to that most odious and abominable Vice. Expl. 52. The reasons here annexed are such as are attempered and suited to those two affections in man ; namely , [ fear and hope ] which are the two hinges upon which all Religion doth turn ; for ( 1. ) here is a severe threatning to move and stir up that passion of fear which may prevent or restrain our disobedience to this command , or at least to scare us from continuing in any kind of Idolatry , Superstition , &c. which it doth forbid . And in this threatning , we have ( 1. ) The hainousness of the Sin forbidden ; for 't is here intimated spiritual Whoredom , because God is here represented as jealous over his people that are entered into a marriage-Covenant with him ; under the notion of a Husband that is inraged with jealousie in reference to the unchast behaviour of his Wife . ( 2. ) In the punishment threatned , the grievousness of the sin is intimated ; when God doth threaten to punish this Sin to the third and fourth Generation . ( 3. ) 'T is here implyed , that this Sin is a hating of God , when 't is said ( of them that hate me ) in reference to Idolaters . ( 2 dly , ) We have here a gracious promise for the encouraging of hope to the careful observers of this command ; and in this promise there is observable , ( 1. ) Gods love to them in shewing mercy to thousands of them . ( 2. ) Their love to God in keeping his commands ; and consequently the love of the world or any thing more than God is flat Idolatry , and the Apostle doth call covetousness by that name . A. 53. The third Commandment is , 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 . Hom. VII . Almighty God , to the intent his holy Name should be had in honour , and evermore be magnified of the people , commandeth that no man should take his name vainly in his mouth , threatning punishment unto him that irreverently abuseth it by swearing , forswearing , and blasphemy . Expl. 53. The infinitely wise God very well knowing that if any seem to be Religious and bridleth not his tongue , that man's Religion is vain ; he doth therefore in this command lay a restraint upon man's tongue , that it may not any way break forth to the dishonour of his great name ; for although God does give a particular command for the direction of the tongue in reference to our neighbour , sc. the ninth Command , yet he doth provide for his own honour first in this third command . A. 54. The third Commandment requireth the holy and reverent use of Gods Names m , Titles , Attributes n , Ordinances o , Word p , and Works q . Artic. 39. As we confess vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and Iames his Apostle : So we judg , that Christian Religion doth not prohibit , but that a man may swear when the Magistrate requireth in a cause of Faith and Charity , so it be done according to the Prophets teaching , in justice , judgment , and truth . — Thus an Oath ( if it have with it these three conditions ) is a part of Gods glory , which we are bound by his Commandments to give unto him . Expl. 54. In this 't is observable , that when the abuse of Gods name in any kind whatsoever , is here forbidden ; the Religious and reverent use of it is thereby commanded . Now by Gods Name we are in the general to understand that whereby he is in a peculiar manner made known to us , and distinguished from all false Gods whatsoever , just as a man is made known by his name , and distinguished from all other men ; not but that more men may have the same name , but that there doth belong some peculiar property to a man of such a particular name , whereby he is known from every body else : and so though there be Gods many , and Lords many in name ; yet to us there is but one God , who by something or other in his Titles , attributes , words and works is distinguished from all other Gods : ex . gr . when we call God ( wise ) we are to understand that he is infinitely so ; and consequently distinct from all his creatures hereby . Then next for his Ordinances , Word , and Works ; they must be holily and reverently used ( that is , with a serious sense of his Divine Majesty ) whether these be used in our thoughts , words or actions ; but most especially this command requireth , that when we take Oaths or make lawful vows , we do it from such principles , in such a religious manner , and to such right ends , as that the Name of God be thereby honoured . A. 55. The third Commandment forbiddeth all profaning , or abusing of any thing whereby God maketh himself known r Hom. VII . He forbiddeth all vain swearing and forswearing , both by God and by his creatures , as the common use of swearing , in buying , selling , and our daily communication . — When men do swear of custom , in reasoning , buying , and selling , or other daily communications ( as many be common and great swearers ) , such kind of swearing is ungodly , unlawful , and forbidden by the Commandment of God , for such swearing is nothing else but taking of Gods holy Name in vain . To. 2. Hom. X. p. 2. Let us not be scorners , jesters , and deriders of the Scripture , for that is the uttermost token and shew of a Reprobate , of a plain enemy to God his Wisdom . Expl. 55. Here is forbidden in the general , all manner of prophanation , or abuse of any name of God , as any of his Titles , as wise , good , holy , &c. any of his works , as those of Creation or Providence ; his Word written or preached ; any of his Ordinances , as Prayer , Preaching , Sacraments ; as when we make any unhandsom reflection upon any of these in our words or carriage ; or do not use them at all when we should , and when we do not as we ought : more particularly here are forbid ; ( 1. ) All rash Oaths , whether before a Magistrate , or in a mans private passion . ( 2. ) All horrid and prophane Oaths , as when men swear Wounds , Blood , &c. and use their Dammees and Sinkmees . ( 3. ) All blasphemous Oaths , ex . gr . All such wherein the name of God , or Christ are prophanely abused . ( 4. ) All mincing or contracting of Oaths ; and here some tell us , that I marry , is but the contracting of I by St. Mary , though some use it only as an expletive . ( 5. ) All mock-Oaths , or apeing of them . ( 6. ) All injurious and perjurious Oaths . ( 7. ) All cursing , &c. ( 8. ) All violation of lawful Oaths , Vows , Covenants . ( 9. ) All wilful forbearing of Oaths in necessary cases . ( 10. ) All prophane scoffing , &c. A. 56. The reason annexed to the third Commandment is , that however the breakers of this Commandment may escape punishment from men , yet the Lord our God will not suffer them to escape his righteous judgment s . To. 1. Hom. VII . The most holy Name of God being commonly used and abused , vainly and unreverently talk'd of , sworn by , and forsworn to the breaking of Gods Commandment , is the procurement of his indignation . P. 2. And though such perjur'd mens falshood he now kept secret , yet it shall be open'd at the last day , when the secrets of all mens hearts shall be open'd to all the world . — Almighty God will be a swift witness against them , — and the curse shall enter into the house of the false and perjur'd man. Expl. 56. In the reason of the command 't is intimated . ( 1. ) That God in a special manner is the avenger of those that abuse his name . ( 2. ) The certainly of this vengeance . ( 3. ) That men are apt to be remiss in punishing this Sin. A. 57. The fourth Commandment is , Remember the Sabbath-day to keep it holy . Six days shalt thou labour , and do all thy work ; but the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gate . 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 Sabbath-day , and hallowed it . Expl. 57. This command being the fourth in order , is the last of the first Table , or of those commands which do concern piety towards God , and in the amplification of it , doth require charity and mercy towards man , especially towards inferiours , ( as Son , Daughter , Servant , &c. ) and therefore in requiring both duties of piety and mercy , it doth as it were glew both the Tables of the Law together . As to the matter of the Command , ( 1. ) Here is a Preface to be noted , Remember ; as if God should have said , though you should forget all the other Nine Commands ( which I would not have you to do neither ) , yet be sure you forget not this . In which [ Remember ] there is imply'd , ( 1. ) The importance of the Command , that it doth import no less than the whole Religion and duty of man towards God , and therefore to be remembred . ( 2. ) The aptness of men to forget this Command , both because the doctrine of it is not to be learnt from the light of nature ( at least not so clearly as the other Commands ) , and because the duties of it do much cross the grain with corrupt nature . ( 2 dly , ) The thing to be remembred is the Sabbath-day , or that day of Rest ( which God has appointed ) from all manner of employment and business , except works of duty to God , charity to man , and of absolute necessity , relief , or mercy towards the inferiour creatures . How it is to be remembred , we have in the next A. A. 58. The fourth Commandment requireth the keeping holy to God such set-times as he hath appointed in his Word , expresly one whole day in seven , to be a holy Sabbath unto himself t To. 2. Hom. VIII . It appeareth to be Gods good-will and pleasure , that we should at special times , and in special places , gather our selves together , to the intent his name might be renowned , and his glory set forth in the Congregation and Assembly of his Saints . — And therefore by this Commandment , we ought to have time , as one day in the week , wherein we ought to rest , yea from our lawful and needful works . Expl. 58. 'T is in this A. expressed in the general , how the Sabbath is to be kept holy , as also any other day ( as suppose ) of Fasting or Thanksgiving , which man doth appoint according to Gods will. Now to sanctifie a day ( and particularly the Sabbath ) is to employ it wholly and solely to that use for which it is sanctified , or set apart by God , whether it be in reference to the publick or private exercises of Religion . And it must be the whole Sabbath-day ( yet with a merciful respect to nature and the constitution of mens bodies , for God will have mercy and not sacrifice ) beginning at the dawning of the day , because Christ the Sun of Righteousness then rose , and it is to continue till midnight , for so long was Paul engaged in Sabbath-exercises , Act. 20. 7 , — 10. This is the time required by this Law , but if men have not strength of body to continue so long , so there be in them a willing mind , God will accept of what strength they have , and not what they have not . A. 59. From the beginning of the world to the Resurrection of Christ , God appointed the seventh day of the week to be the weekly Sabbath u , and the first day of the week ever since to continue to the end of the World , which is the Christian Sabbath w To. 2. Hom. VIII . Remember saith God , that thou keep holy the Sabbath-day , upon which day , as it is plain in Act. 13. the people accustomably resorted together , and heard diligently the Law and the Prophets read among them . And albeit this Commandment doth not bind Christian people , as touching the precise keeping the seventh day , after the manner of the Iews ; for we keep now the first day , which is our Sunday ( Dominical or Lords-day ) and make that our Sabbath , i. e. our day of rest , in honour of our Saviour Christ , who as upon that day rose from death , conquering it triumphantly ; yet notwithstanding , whatsoever is found in the Commandment appertaining to the Law of Nature , as a thing most godly , most just , and needful , for the setting forth of Gods glory , it ought to be retained and kept of all good Christian people . — If we will be children of our heavenly Father , we must be careful to keep the Christian Sabbath , which is the Sunday , ( i. e. Dominical or Lords-day ) , not only for that it is Gods express Commandment , but also to declare our selves to be loving children , in following the example of our gracious Lord and Father , — This Example and Commandment of God , the godly Christian people began to follow immediately after the ascension of our Lord Christ , — chusing a standing day , not the Seventh , which the Iews kept ; but the Lords-day , the day of the Lords Resurrection , the day after the Seventh day , which is the First day of the week . Expl. 59. The old Sabbath ( as we see by this A. was the seventh day of the week in order , that is , the Iews did observe our Saturday ; for their seventh-day-Sabbath , and the reason of it is expressed in the command ; sc. God rested from Creation-work that day . But the morality , or indispensable and perpetual obligation of this command doth not necessarily require the seventh in order , for that is Ceremonious and abrogated together with the Iewish Sabbath : but it doth necessarily require the keeping holy of a seventh day for number , or a seventh part of the week to be spent in Sabbath-duties , which seventh part is now by the Resurrection of Christ upon the first day , and by his own immediate authority ( or by that which he gave to his Apostles ) fixt upon that first day , ( now commonly called our Sunday , or Dominical , i. e. Lords-day ) and no other even to the end of the world . Though there be no express mention made of this change from the last to the first day in Scripture , there being no question moved about it that we read of in the Apostles time , yet by consequence the matter of fact is clear . A. 60. The Sabbath is to be sanctified by an holy resting all that day , even from such worldly employments and recreations as are lawful on other days x , and spending the whole time in publick and private exercises of Gods Worship y , except so much as is to be taken up in the works of necessity and mercy z . To. 2. Hom. VIII . God hath given express charge to all men , that upon the Sabbath-day , which is now our Sunday ( i. e. Lords-day ) they should cease from all weekly and work-day labour , that like as God himself rested and consecrated it to quietness and rest from labour , so Gods obedient people should use the Sunday ( i. e. Lords-day ) holily , and rest from their common and daily business , and also give themselves wholly to heavenly exercises of Gods true Religion and service . — Thus it may plainly appear , that Gods will and Commandment was to have a solemn time , and standing day in the week , wherein the people should come together , and have in remembrance his wonderful benefits , and to render him thanks for them , as appertaineth to loving , kind , and obedient people . — St. Iohn saith , Rev. 1. I was in the spirit on the Lords-day . Since which time Gods people hath always , in all Ages , without any gain-saying , used to come together upon the Sunday , to celebrate and honour the Lords blessed name , and carefully to keep that day in holy rest and quietness , both man , woman , child , servant , and stranger . Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be ( 1 ) by an holy rest , by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness , ( as if their bodies were not to move though it be to the Church ) upon this day ; but this rest must be from all kind of imployment , whether it be of body or mind which doth any way indispose a man for or distract him in the service of God ; whether such actions , thoughts or words be in themselves sinful , which men ought to forbear and rest from at all times ; or in themselves lawful , as the cares , thoughts , and business of a mans honest calling , they are to be forborn this day , and much more all kind of recreations , whether lawful or no. ( 2 ) By exercising our selves unto godliness , not only in those duties of Religion which we perform on other days either alone , or with others , as Prayer , reading Scripture , and other good Books , holy Conference , but in those duties also which are more peculiar to this day , as Hearing , Meditation , receiving of the Sacraments , Singing of Psalms , &c. and thus the whole day is to be spent , except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God , and not such necessity as men make for their own gain or pleasure , and in works of mercy . A. 61. The fourth Commandment forbiddeth the omission or careless performance of the Duties required a , and the profaning the day by Idleness , or doing that which is in it self sinful b , or by unnecessary thoughts , words , or works , about worldly employments or recreations c . To. 2. Hom. VIII . For the transgression and breach of the Sabbath-day , God hath declared himself much to be grieved , as Num. 15. but alas ! the wicked boldness of those that will be accounted Gods people , who pass nothing at all of keeping and hallowing the Sunday ( i. e. Lords-day ) — They , though there be no extream need , must drive and carry , — row and ferry , — buy and sell on the Sunday ( i. e. Lords-day ) , they use all days alike . The other , though they will not travel , nor labour , as on the week-day , yet they will not rest in holiness , as God commandeth ; but they rest in ungodliness and filthiness , prancing in their pride , pranking and pricking , pointing and painting themselves to be gorgeous and gay ; they rest in excess and superfluity , in gluttony and drunkenness , like Rats and Swine ; they rest in brawling and railing , in quarrelling and fighting ; they rest in wantonness , in toyish talking , in filthy fleshliness : So that it doth evidently appear , that God is more dishonoured , and the Devil better serv'd on the Sunday ( i. e. Lords-day ) than upon all the days in the week beside . — The Beasts which are commanded to rest on the Sunday ( i. e. Lords-day ) honour God better than this kind of people ; for they offend not God , they break not their holy days . Expl. 61. More particularly this command forbiddeth ( 1 ) all unpreparedness for the Sanctification of the Sabbath . ( 2 ) All forgetfulness of the day or duties of it , and both these in that one word [ Remember . ] ( 3 ) All negligent omission or performance of any Sabbath-exercise , as Prayer , hearing the Word , Meditation , &c. ( 4 ) All direct prophaning of the Sabbath by doing nothing , or by bodily sloth ; for on this day we are in an especial manner to glorifie God with our bodies and spirits which are Gods. ( 5 ) All manner of words , thoughts , affections , cares , designes , and actions which do directly tend to : ( 1 ) Worldly profit and gain , as journeys , fairs , markets , and all manner of buying and selling , except of that of which there is a real and present necessity towards the sustenance of mans life . ( 2 ) To sensual pleasure , as all manner of gaming , bowling , idle talking and walking , and all such kind of visits as have more of Complement than of real necessity in them , more of recreation in them to the body or carnal mind , than of Religion towards God , or of charity towards our neghbour . ( 6 ) All manner of servile works , not only in reference to Supeperiors and Governours , but also in reference to those that are under their care and charge , for that all excuses for worldly or sinful employment may be taken away from all persons : 'T is said neither , thou , nor thou , &c. A. 62. The Reasons annexed to the fourth Commandment are , Gods allowing us six days of the week for our own employments d , his challenging special propriety in the seventh e , his own example f , and his blessing the Sabbath-day g . To. 2. Hom. VIII . Like as it appeareth by this Commandment , that no man in the six days ought to be slothful or idle , but diligently to labour in that state wherein God hath set him . — So God doth not only command the observation of this holy day , but also by his own example doth stir and provoke us to the keeping of it . Wherefore , O ye people of God! lay your hands upon your hearts , repent and amend this grievous and dangerous wickedness , stand in awe of the Commandments of God , gladly follow the example of God himself , be not disobedient to the godly order of Christs Church , used and kept from the Apostles time to this day . Fear the displeasure and just plagues of almighty God , if ye be negligent , and forbear not labouring and travelling on the Sabbath-day or Sunday ( i. e. Lords-day ) , and do not resort together , to celebrate and magnifie Gods blessed Name , in quiet , holiness , and godly reverence . Expl 62. The reasons are here ranked under three heads , ( 1 ) the equity of the thing commanded , God allowing us six days for our honest and ordinary employments we may well give him one in seven , and be content to spend that cheerfully in his service , ( Six days shalt thou labour , &c. ) ( 2 ) From Gods Propriety in this day , this is the day which the Lord hath made , or instituted and appointed , Psal. 118.23 . And may he not do what he will with his own , may he not enjoy it to be spent in his service if he please . ( 3 ) From Gods example in resting the seventh day ; not that we are therefore to rest on the seventh day in order , because God did so after he had created the world and all things therein ; but that we are to spend ( according to the tenour of this Command , a seventh day which is now our Dominical , or Sunday , in an holy rest unto the Lord. ( 4 ) From Gods end in blessing , and sanctifying this day , or in setting it a-part to holy uses , namely that we should so use it , and thereby receive the blessing of the Sabbath from the Lord of the Sabbath . A. 63. The fifth Commandment is , Honour thy father and thy mother , that thy days may be long in the land which the Lord thy God giveth thee . Expl. 63. This command which is here called the fifth , is by the Apostle called the first Commandment with promise , Ephes. 6.1 , 2. ( i. e. ) to which this promise of long life is expresly made , it being also the first command of the second Table . A. 64. The fifth Commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and relations , as Superiors h , Inferiors i , or Equals k . To. 1. Hom. V. p. 3. Obey all your Superiours and Governours , serve your Masters faithfully and diligently ▪ as well in their absence as in their presence , not for dread of punishment only , but for conscience sake , knowing that you are bound so to do by Gods Commandments . Hom. X. p. 2. Every degree of people in their vocation , calling , and office , hath appointed them their duty and order ; some are in high degree , some in low ; some Kings and Princes , some Inferiors and Subjects , Ministers and People , Masters and Servants , Fathers and Children , Husbands and Wives , &c. Expl. 64. Here is requir'd ( 1 ) something in general of all , that they give to all that honour which is due unto them in their different places and relations , whether they be Superiors in age , parts , gifts , or authority , who are there so called by that obliging name of parents , that men may yield what is due unto such with all child-like and filial respect , and because in the beginning Parents were Magistrates ; or Supeperiors in power ; or whether they be equal to us or our Inferiors image , power , &c. for in both these capacities there is due to them love , gratitude , and such offices of Christianity , civility , or friendship which are suitable and proper to them . ( 2 ) Something in special is required from Children to be given to their natural Parents ; and 't is all expressed in this one word ( honour ) . And 't is observable that the command is laid on all Children , of both sexes , and of what age , or rank soever though they be Children of Princes and Nobles ; and the honour due unto natural father and mother , or to those who are in their stead , as father and mother-in-law , grand-father or Grand-mother , Uncle or Aunt , Guardian , Tutor , &c. It is ( 1 ) the honour of respect or love , both in heart , words and behaviour ; for this law on Children is a law of love , and as it requires that they love one another , so also that they love their Parents . ( 2 ) The honour of Reverence , ( i. e. ) Children must fear as well as love their Parents , they must stand in awe of them as being under their authority , and that thereby they may be kept from offending their Parents . ( 3 ) The honour of Obedience which proceeds from both the other ; 't is love or fear that makes Children obey . Now in order to this Obedience the rod of correction is a scepter so needful in Parents hands , that Solomon reckons that Parent to hate his child that doth not use it , Prov. 13.24 . ( 4 ) The honour of help or recompence , ( i. e. ) As Parents need help , and the child is able or hath opportunity to do it , he or she must thankfully requite thereby their labour of love . A. 65. The fifth Commandment forbiddeth the neglecting , or doing any thing against the honour and duty which belongeth to every one in their several places and relations l . To. 1. Hom. V. p. 3. Disobey not your Fathers and Mothers , but honour them , help them , and please them to your power . Hom. X. St. Paul threatneth no less pain than everlasting damnation to all disobedient persons , to all resisters . — p. 2. Yet let us believe undoubtedly ( good Christian people ) that we may not obey Kings , Magistrates , or any other ( though they be our own Fathers ) , if they would command us to do any thing contrary to Gods Commandments . p. 3. And here let us take heed , that we understand not these , or such other like places ( which so straitly command obedience to superiours , and so straitly punished rebellion and disobedience to the same ) to be meant in any condition of the pretended and coloured power of the Bishop of Rome . For truly the Scripture of God alloweth no such usurped power , full of enormities , abusions , and blasphemies . — He ought therefore rather to be called Antichrist , and the Successor of the Scribes and Pharisees , than Christ's Vicar , or St. Peters Successor . Expl. 65. But more particularly in reference to natural Parents ( or those who stand in their room ) these miscarriages are forbidden to Children . ( 1 ) All manner of contempt of the persons of Parents , especially when by reason of old age , sickness , or natural infirmities , they are not able to manage their Parental authority either as they ought , or have done , or when by the Providence of God their repute or estate is low in the world . ( 2 ) All slighting of their good instructions , example , counsel , directions , reproof and correction . As God would not have his own chastening and instruction despised , so neither that of Parents , and therefore he calls that child a fool , ( by the mouth of Solomon ) a scorner , and bruitish , who is guilty hereof . ( 3 ) All slighting of Parents commands , and of their pleasure whether in reference to duty to be performed by them , whether in matters civil or religious ; or in reference to the disposal of themselves in Marriage , or in any calling , place and employment . ( 4 ) All slighting of the tenderness and watchfulness of Parents , by doing that on purpose which doth either disturb their passions , or disquiet their minds . ( 5 ) All mocking , deriding , or imitating their weaknesses and misbehaviour , or any way disgracing them , as Absalom did his fathers government , and as Cham did in discovering his fathers nakedness . Much more ( 6 ) here are forbidden all cursing of them , and bitter railing at them . ( 7 ) All such carriage in Children as does not redound by way of reflection , as well as what does not tend directly to the Parents honour . A. 66. The Reason annexed to the fifth Commandment is , a promise of long life and prosperity ( as far as it shall serve for Gods glory , and their own good ) to all such as keep this Commandment m . To. 1. Hom. X. p. 3. By obedience to our superiours , shall we please God , and have the exceeding benefit , peace of conscience , rest and quietness here in this world , and after this life enjoy a better life . To. 2. Hom. XXI . p. 3. Good and obedient Subjects are in Gods favour , and be partakers of peace , quietness , and security , with other God's manifold blessings in this world , and by his mercies through our Saviour Christ , of life everlasting also in the world to come . Expl. 66. In the general , we have one great reason from the promise of prosperity and long life , particularly annexed to this Command ; in which promise there are two things , ( 1 ) The peculiarity of the blessing promised to the obedience of this Command , for obedient children may be sure of the blessing promised , when it may be a blessing . ( 2 ) The greatness of the blessing , for of all temporal blessings 't is the greatest , sc. life ; and then here is that which is so sweet to nature in this life , 't is long life and prosperous withal , otherwise it would not be a blessing . Yet more particularly , obedience to Parents is indispensable , because ( 1 ) God requires it in the next place to that which he claimeth for himself ; and has therefore plac'd this Law next to the Commands of the first Table . ( 2 ) The Law of Nature doth in a peculiar manner require this in all Nations , even the most blind and barbarous ; yea instinct of Nature in the brute creatures doth teach them some kind of respect to their Sires and Damms . A. 67. The sixth Commandment is , Thou shalt not kill . Expl. 67. The fifth Command did concern special duties to special persons , sc. the obedience of Children towards their Parents ; but this Command doth reach all persons in general ; and the end of it is not only to preserve mans life , but humanity it self , and therefore this [ Thou ] in the prohibition doth forbid murder to all persons . A. 68. The sixth Commandment requireth all lawful endeavours to preserve our own life n , and the life of others o . Hom. V. p. 3. Cast in your minds , how you may do good unto all men , unto your power , and hurt no man. — Oppress not , beat not , neither hate a 〈…〉 ; but help and succour every man as you may ▪ yea , even your enemies that hate you , that speak evil of you , and that do hurt you . Hom. VI. Cherish good and harmless men , — and encourage with rewards to do well . Expl. 68. Now in order to this end , these things may be very helpful , ( 1 ) Humanity , or a general respect of kindness towards all , whether in offices of love or of pity . ( 2 ) A slowness to anger , after the example of God , whom we so much provoke ; and this is called lenity , or meekness of spirit , for which Moses was so eminent . ( 3 ) A study to be quiet , both outwardly from all brawling and contention ; and inwardly from all revengeful thoughts , purposes , passions ; as also a diligent care in outward demeanour , to avoid all occasions , temptations , and practices which do tend to stir up wrath . ( 4 ) Placableness , or an easiness to be reconciled , and to forget and to forgive injuries and affronts . ( 5 ) A readiness to use all lawful and proper means to defend our own or neighbours life , as we are called to it by the Law of Nature , Humanity , and Religion , as we are in a capacity to do it . ( 6 ) Such a chearfulness of spirit as tends to the health of the body . ( 7 ) Christian temperance and moderation in the use of the creatures , in bodily labour , and lawful recreations . ( 8 ) A conscientious care to use such Physick ( as is prescribed by those who are skilful therein ) which is either for the preservation or recovery of health . ( 9 ) Care to save our own and others souls . A. 69. The sixth Commandment forbiddeth the taking away of our own life p , or the life of our neighbour unjustly q , and whatsoever tendeth thereunto r . To. 2. Hom. XXI . p. 3. Robberies and murthers of all sins are most loathed of most men , being against the second Table of Gods Law. To. 1. Hom. VI. Delay not rebukes and punshments of those that offend , but give them in due time , lest they fall headlong . Expl. 69. Here ( 1 ) Negatively , This Command forbids not ( 1 ) All kind of war , for some is lawful . ( 2 ) Nor the execution of publick justice in capital punishments upon capital offenders . ( 3 ) Nor self-defence , against violence in some cases . ( 4 ) Nor moderate anger , where there is just cause , as ex . gr . in the case of reproof , and upon the like warrantable occasions . But ( 2 ) Positively , Here is forbidden , ( 1 ) Self-murther , both direct , as a mans hanging , drowning , stabbing , &c. himself ; indirect , as surfeiting , drunkenness , and the neglect of any lawful means for the preservation or repair of health ; as of meat , drink , physick ▪ &c. ( 2 ) Murder of our neighbour , ( 1 ) Directly , when wittingly and out of hatred ( and without a just call ) a man doth either by himself , or by means of another , take away the life of his neighbour . ( 2 ) Murtherous thoughts , and hatred of him without a cause . ( 3 ) All inhumanity and unmercifulness , or want of compassion . ( 4 ) All neglect of , or the withdrawing of our lawful defence . ( 5 ) All quarrelsom broyls and brawlings . ( 6 ) All Duels , because in this case men wrest the Sword of Justice out of the Magistrates hand , that they may carve out justice ( or rather revenge ) for themselves . ( 7 ) All provoking speeches and behaviour . A. 70. The seventh Commandment is , Thou shalt not commit adultery . Hom. XI . By the which [ Adultery ] , although it be properly understood of the unlawful commixtion or joining together of a married man with any woman beside his wife , or of a wife with any man beside her husband ; yet thereby is signified also all unlawful use of those parts which be ordained for generation . Expl. 70. As the former precept did concern the life , so this doth concern the chastity of our neighbour . And as natural and regular self-love should be the rule and standard of our love to our neighbour , according to which we are to act in the preservation of his life ; so that love we ought to have to our selves , and that care we ought to have for the preservation of our own chastity , we ought also to have for the preservation of our neighbours chastity , otherwise we do not love our neighbour as our selves . A. 71. The seventh Commandment requireth the preservation of our own s , and our neighbours chastity t , in heart u , speech w , and behaviour x . To. 1. Hom. XI . Christ doth not only establish the Law against Adultery , and make it of full force ; but teacheth us an exact and full perfection of purity and cleanness of life , both to keep our bodies undefiled , and our hearts pure and free from all evil thoughts , carnal desires , and fleshly consents . Expl. 71. Here is ( 1 ) something required in the general , and that is the utmost endeavours to preserve chastity amongst all persons , and that honourable state of marriage from all the lusts of uncleanness , for as well the bodies of others as our own , are , or should be , the consecrated Temples of the Holy Ghost , and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness . ( 2 ) In particular , for this chastity is required ( 1 ) In heart , or soul , as it comprehends all the powers and faculties thereof , with all the inward actings of these ; as , ( 1 ) That in the understanding the thoughts be pure , chast , and clean ; and that whatever things are honest , in order to the preservation of chastity , we think on these things . ( 2 ) That the will do make its choice accordingly . ( 3 ) That the memory be a faithful Register only of the rules , and laws , and examples of modesty and chastity , and not to keep the Records of lust , nor to be Master of the Rowls to the spirit of uncleanness . ( 4 ) That nothing be represented upon the stage of fancy , but what doth become godliness and honesty . ( 5 ) That the affections do hug and embrace nothing that is defiled with the impurity of lust . ( 2 dly , ) Here is required chastity in speech , that mens discourse and communication be such as doth tend to promote and preserve good manners , to credit the Gospel , and to give good example to others ( especially the younger sort of people ) , as the Holy Ghost ( that Spirit of purity ) has left us an example of purity in speech , when he speaks only of that ( which considered in it self ) has nothing of guilt , but only something of that natural shame upon it which was bequeathed to us by our first Parents ; ex . gr . he knew her , he covered his feet , &c. Iudg. 3.24 . 1 Sam. 1.19 . ( 3 dly , ) In behaviour , that our gestures , postures , garb , apparel , company , dyet , and whole demeanour be such both before God and men , as becomes the purity of that Gospel which does not only teach to deny worldly , but also to abstain from all fleshly lusts , to avoid the appearance of them , and to hate the very garment spotted with the flesh . A. 72. The seventh Commandment forbiddeth all unchast thoughts y , words z , and actions a . To. 1. Hom. V. p. 2. Commit no manner of adultery , fornication , or other unchastness , in will , nor in deed , with any other mans wife , widow , or maid . Hom. XI . Here is whoredome , fornication , and all other uncleanness forbidden , to all kinds of people , all degrees , and all ages without exception . Expl. 72. ( 1 ) By unchast thoughts , we are to understand all impure and unchast motions of the Soul in any of its faculties , as also all the cherishing and indulging of these inwardly and secretly , as by consent , allowance , keeping them in mind with delight , and acting them in the fancy . ( 2 ) In unchast words is here forbidden , all kind of Ribaldry , Bawdry , Balladry , Romances , and Love-songs , and all such wanton discourses as are either plainly unchast , or at least immodest , and such as do not become the tongues or pens of those who profess godliness ; or at the best are such as have a direct tendency to the violation of modesty , if not of chastity . ( 3 ) By actions we are to understand not only all acts of uncleanness , as adultery , fornication , sodomy , bestiality , self-pollution , &c. but also all that which doth open a gap to any lusts of uncleanness , as polygamy , unlawful marriages , divorces , and dispensations ; all stews and naughty houses ; all undue delays of marriage where there is not the gift of continence ; all wanton dalliance , dancings , plays , and all such painting of the face , or pampering of the body , which have a natural tendency to inflame , or provoke filthy lust . A. 73. The eighth Commandment is , Thou shalt not steal . Expl. 73. This command concerns the goods as the next does the good name of our neighbour . A. 74. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves b , and others c . Hom. V. Bestow your own goods charitably , which you get duly , as need and case requireth . Hom. VI. Bear good will and heart unto every man , to use our selves well unto them , as well in words and countenances , as in all our outward acts and deeds . Expl. 74. As in all the commands which concern our neighbour , the grand principle is to be love to him ; so in all ( but especially here ) the rule of our duty must be that golden rule of righteousness , do as you would be done by . Now next to the promoting of our own estate or welfare in the world , we must endeavour our neighbours welfare , we must not only love him as our selves , but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means ; more particularly here is required , ( 1. ) Personal cared about a mans own estate or goods , for charity begins at home . ( 2. ) Truth and faithfulness about what is committed to our charge by others . ( 3. ) Commutative justice between man and man , in bargaining contracting , buying and selling , and in rendring to every one his due , and in due time ; as also in borrowing , bartering , chaffering and changing . ( 4. ) Restitution of what we wrongfully detain of anothers goods , either to the person from whom they are detain'd , or to his heirs and executors if we be able , or else to acknowledg our fault to them , and to beg their pardon . ( 5. ) Lending freely and not looking for any thing again , especially where interest is to the impoverishing of our neighbour . ▪ 6 ▪ Charity to the relief of the poor . ( 7. ) Hospitality to strangers . ( 8. ) Diligence and faithfulness in an honest , calling not only that a man may provide for himself or his friends or family , but that he may have to give to him that needeth , ( 9. ) That all this be done with singleness of heart as to the Lord Christ , and with love to others as to our selves . A. 75. The eighth Commandment forbiddeth whatsoever doth , or may unjustly hinder our own d , or our neighbours wealth , and outward estate e . To. 2. Hom. XXI . Thefts and robberies are most pernicious to society . Hom. XVII . p. 2. So many as increase themselves by usury , by extortion , by perjury , by stealth , by deceits and craft , they have their goods of the Devils gift . Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command , which is the preservation of Livelihood , in order to the sustentation of life , whether our own or others , and consequently all that which doth hinder the performance of the foremention'd duties doth directly tend to the neglect of them . Particularly it doth forbid ( 1. ) inwardly ; and that ( 1. ) all covetous desires of what is not our own , heart-deceit , cheating contrivance , though never executed . ( 2. ) All overvaluing worldly things . ( 3. ) Envy at the prosperity of another , because he is richer than we . ( 4. ) All over-eager pursuit of worldly things , confidence in them , distracting cares about them , and inordinate grief for the loss of them . ( 5. ) All discontentedness with our present lot and condition . ( 2. ) Outwardly ; ( 1. ) all kind of robbery and stealth whether by force or fraud ; and hither may be refer'd , ( 1. ) That common practise amongst some of men-stealing , as also the enticing away of Servants from their Masters . ( 2. ) The receiving and buying of stoln goods ; the receiver is worse and the buyer little better than a thief , when he knows or suspects them to be stoln . ( 3 ) False weights , measures , lights , removing of land-marks &c. ( 4. ) All monopolies to raise the price . ( 5. ) All kind of cheating by game , and here many times the sin is double , sc. the game it self and cheating by it , or any such like jugling by sleight of hand . ( 6. ) All cosenage in words . ( 7. ) All acts of unfaithfulness in contracts , bargains , or in matters of trust publick or private . ( 8. ) Sacriledg , or the taking away of that which is devoted to pious uses , together with all unjust alienations . ( 9 ) Needless protracting of Law-suits . ( 10. ) All such engagements as ( by suretiship , &c. ) are to a mans own prejudice . ( 11. ) All forestalling of markets , and hoarding up against a dearth to the prejudice of the publick . ( 12. ) All injustice in any kind , whether by griping , usury , oppression , or any other unlawful way . A. 76. The ninth Commandment is , Thou shalt not bear false witness against thy neighbour ? Expl. 76. For the government of the tongue in reference to God we have the third Commandment , and for the guidance of it in reference to our selves and others we have this Commandment , for though our neighbour here be only mention'd yet our selves must not be exclued , and therefore regular self-care for our own good name is to be the rule of our care to preserve his good name . A. 77. The ninth Commandment requireth the maintaining and promoting of truth between man and man f , and of our own g ▪ and our neighbours good name h , especially in witness bearing i . To. 1. Hom. XII . p. 3. If we be good and quiet Christian men , let it appear in our tongues . If we have forsaken the devil , let us use no more devilish tongues . Expl. 77. The scope and drift of this Commandment most directly and expresly is the preservation of truth , but in subordination to the preservation of love to our neighbour , there being nothing that doth tend more to the violation of this affection , than the belying of him . The general duty therefore which this Commandment requires in reference to our neighbour is to speak the truth in love , yet more particularly as this Command is broken , so it is to be kept both inwardly and outwardly : ( 1. ) Inwardly , and then it doth require ( 1 ) love , both to the truth and to our neighbour ; because this twofold love is a good means for the preservation of our neighbours good name . ( 2. ) An high and just value and esteem of our neighbours credit and reputation . ( 3. ) Charitable thoughts concerning him , 'till we have grounds to the contrary . ( 4. ) Willingness to hear well , and unwillingness to hear ill of him . ( 5. ) A hearty rejoicing at good , and sorrowing for evil reports of him . ( 2 dly , ) Outwardly , is required , ( 1 ) Silence concerning our neighbour , or the not revealing of secrets , when either his good name , or a mans own good conscience is in danger to be prejudiced thereby ; for to reveal a secret ( where the concealing of it is not either much to the damage of others , or of the party who would have it kept a secret ) would be a violation both of Christian fidelity , and of humane society , and of the laws of friendship . ( 2. ) Here is outwardly required our just defence of our neighbour , by speaking well of him , ( 1 ) so far as the truth of the matter will bear it . ( 2 ) As we have a fit opportunity . And ( 3 ) a due call to speak on his behalf , but especially in witness bearing before a Magistrate ; for in such a case a man is to say the whole truth , or all that is material ( even in circumstances themselves ) for the just vindication of his neighbours good name ; and nothing but the truth , not that which is partly true and partly false . ( 2. ) To do ( as well as speak ) what we can according to our place and capacity , and to use our utmost interest for his defence , though there might be something of pains , charge , or hazzard in such Christian and neighbourly endeavours . ( 3. ) That a man do discourage and rebuke tale-bearers , flatterers , slanderers , and false accusers , especially when we observe that what they say is from malice , prejudice , and bitterness , and hath very little of probability in the matter . A. 78. The ninth Commandment forbiddeth whatsoever is prejudicial to truth k , or injurious to our own l , or our neighbours good name m . To. 1. Hom. XII . p. 3. He that hath been a malicious slanderer , now let him be a loving comforter . — He that hath abused his tongue in evil speaking , now let him use it in speaking well . All bitterness , anger , railing , and blasphemy , let it be avoided from you . Expl. 78. More particularly , here is forbidden something ( 1 st , ) Inwardly , as ( 1 ) All uncharitable and censorious thoughts concerning our neighbour ; for we are to love our neighbour , and charity thinketh no evil . ( 2 ) All supercilious and disdainful thoughts , as of the meanness of his person , the weakness of his parts , gifts , &c. ( 3 ) All ungrounded suspitions and over-credulousness , or a readiness to open the ear to any body that shall but open his mouth against him . ( 4 ) All such inordinate passions as ( hatred , wrath , &c. ) are suitable to such a bad and unchristian temper of mind . ( 2 dly , ) Outwardly , is here forbidden , ( 1 ) False testimony against him , whether privately unto some private person in our discourse , or publickly b●fore a Magistrate , when a man is to speak or to swear in truth , judgment , and righteousness . ( 2 ) The suborning or procuring of others to be false witnesses against him . ( 3 ) Pleading for an evil cause , for this is to defend injustice , and to be the Devils advocate . ( 4 ) Uncharitable censures . ( 5 ) Unjust verdicts and sentences . ( 6 ) Any kind of endeavours to suppress or hinder the course of justice and truth by undue silence . ( 7 ) Speaking the truth unseasonably , especially when it tends to detraction , reproach , and slander ; for to report the sins of others without just cause , is really a reproach , as from the reporter , though the matter be true ; if it be done without malice , and in order to his reformation , such report is not sinful , because here only a less good is neglected for procuring a greater . Yet is it no defamation to speak of anothers mans failings , when they are the common talk of publick fame , or markt out by the sentence of the Judg , or the notoriety of the fact . ( 8 ) Forgeries , whether of writing or tales . ( 9 ) Harsh misconstructions and interpretations of other mens words , intentions , or actions . ( 10 ) Flattering , and undervaluing of others . ( 11 ) All malicious aggravations , or unjust excuses and extenuations of others faults . ( 12 ) All such whisperings , reviling , and rash speaking , whereby either truth , charity , or the good name of others is wronged . ( 13 ) All raising and receiving false reports , and the rejoicing in the disgrace of another . ( 14 ) All mental reservations , and Jesuitical equivocations , or any other way whereby our own good name , or credit and conscience , and the good name of others , as well as truth it self and Religion , is wronged ▪ A. 79. The tenth Commandment is , Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his oxe , nor his asse , nor anything that is thy neighbours . Expl. 79. This Command doth concern the frame and temper of the inward man , whether it be in reference to God , to our selves , or to others ; and the main scope of it is to preserve heart-purity , yea to bring faln man ( if it were possible on this side the heavenly Paradise ) to that primitive rectitude and original righteousness wherewith he was created , and which was not only the perfection but the glory of mans nature . A. 80. The tenth Commandment requireth full contentment with our own condition n , with a right and charitable frame of spirit towards our neighbour , and all that is his o . To. 1. Hom. V. p. 3. Covet not wrongfully , but content your selves with that which you get truly , and also bestow your own goods charitably , as need and case requireth . Expl. 80. This Command requires in the general , yet in a more direct and express manner internal obedience to all the other nine Commands ; or a universal regularity in mans nature , principles , inclinations , inward motions and affections towards God and man. Obj. But will some say , this Command therefore seems to be needless , or supernumerary , because every other Command doth require that holy and regular frame of heart which is suitable to it self , and the duties which it requires from the outward man. Answ. This Command is added not only as a universal declaration , but also as an universal confirmation of what God requires ( as to the rectitude or due temper of soul ) in all the other Commands together , and therefore 't was necessary to be added to all the rest ; so that this Command is of a further reach than all the former , being it requires universal rectitude , or original righteousness towards God and man. Obj. But then this Law would require that which is impossible . Answ. The Law must not cease to be perfect , because man is impotent , or not able to perform . Man has wilfully lost this power ; yet the Law must not therefore lose its purity or perfection . Yet ( 2 ) this frame of soul is not impossible to mans rational nature , though to corrupted nature . ( 3 ) Though the rigour of the Law doth still require perfection , yet the grace of the Gospel doth accept of sincerity in and through Christ. But more particularly , ( 1 ) This Command requires distinction of propriety , or that a man should know what belongs to him as his own . ( 2 ) Contentedness of mind with a mans present condition and lot , till God is pleased in his good providence to make his way plain before us , for the alteration or bettering of our condition ; now Gods way of providence is known by this , that it never contradicts his revealed will in his word , and in that it never destroys the eternal principles of righteousness and justice betwixt men . ( 3 ) It requires a charitable frame , i. e. that we be so far from envying him , or coveting what is his , that we rather wish and pray heartily , that both he and his may prosper , as well as we , or what belongs to us . A. 81. The tenth Commandment forbiddeth all discontentment with our own estate p , envying or grieving at the good of our neighbour q , and all inordinate motions and affections to any thing that is his r . To. 2. Hom. XXI . p. 3. Coveting or desiring of other mens Wives , Houses , Lands , Goods and Servants , willing to leave unto no man any thing of his own . Expl. 81. This Command forbiddeth all manner of lust or concupiscence , whereby the nature or heart of men is polluted and defiled , so that original lust or concupiscence which Paul had not known to be sin but by this Law , is plainly forbidden by this Law , Thou shalt not covet , Rom. 7.7 . Neither is only the fountain-lust , or the depraved inclination of corrupt nature here forbidden , but also all the streams that proceed from it ; as the lusts of the flesh , as luxury , or the lust of the eye as gain , or the pride of life as glory , scil . vain-glory . Yet further , here is forbidden ( 1 st , ) Discontentedness of mind , when men repine and murmure at Gods providence , as if he did wrong , those complainers , when he gives either more or better of this worlds goods to others than he does to them ; which wicked temper doth arise , ( 1 ) From mens covetousness . ( 2 ) From pride , which would pull down other mens estates to a mans own level ; but these two levelling principles being destructive to propriety as well as society , are here forbidden . ( 3 ) From a double mistake : As ( 1 ) concerning the nature of these things , as if a mans happiness did consist in the abundance of these things . ( 2 ) Concerning Gods government of the World , as if he did not govern the World in wisdom and righteousness . Qu. But may not a man lawfully desire more of this Worlds goods than he has already ? Answ. Yes ; Provided ( 1 ) his desire of what he wants be without murmuring and repining . ( 2 ) With cheerful submission to the will of God. And ( 3 ) with subordination to Gods glory ; neither is contentment of mind , at all inconsistent with such regular desires . ( 2 dly , ) Envying at the prosperity of others is here forbidden : For ( 1 ) This is against charity , which requires we should love our Neighbours as our selves , and which should rather rejoice than grieve at the good of others . ( 2 ) And that golden Rule of Righteousness , Do as you would be done unto . ( 3 ) Against the example of God himself , who rejoiceth in the prosperity of his servants . ( 3 dly , ) Here is forbidden all inordinate motions and affections towards worldly objects ; as love , delight , zeal , &c. in or for the enjoyment ; and impatience , vexation , immoderate grief for loss or disappointments . A. 82. No meer man since the Fall , is able in this life perfectly to keep the Commandments of God s , but daily doth break them in thought t , word u , and deed w . Artic. XIII . Works done before the grace of Christ , and the inspiration of his spirit , are not pleasant to God , forasmuch as they spring not of faith in Jesus Christ ; neither do they make men meet to receive grace , or ( as the School-Authors say ) deserve grace of congruity ; yea , rather for that they are not done as God hath willed and commanded them to be done , we doubt not but they have the nature of sin . Hom. III. p. 2. We have neither faith , charity , hope , patience , chastity , nor any thing else that good is , but of God , and therefore those virtues be called the fruits of the Holy Ghost , and not the fruits of man. — Truly there be imperfections in our best works . — Let us therefore not be asham'd to confess plainly our state of imperfection ; yea , let us not be ashamed to confess imperfection , even in all our best works . To. 2. Hom. XVII . The holy company ( of Saints in heaven ) confesseth constantly , that all the goods and graces wherewith they were endued in soul , came of the goodness of God only . It is meet therefore to think , that all spiritual goodness cometh from God only . Expl. 82. When 't is said no meer man since the fall , &c. 'T is clearly imply'd that before the fall man had power to keep the Law of God perfectly ; but now since the fall he has not this power in this life , neither ( 1 ) in his corrupt estate before conversion , nor ( 2 ) in his regenerate after conversion . ( 1 st , ) Not in his corrupt estate , for though men unconverted either to Christianity ( as the Gentiles ) or to Christ ( as all prophane Christians ) may by the power of nature , and freewill ; or by the help of common grace , be able to do some things contained in the Law , which in themselves considered are good for the matter ▪ yet not in a right manner , because not from a right principle , true grace ; and not to a right end , Gods Glory , nor by a right rule , the Law of God in the spiritual meaning of it . Nor ( 2 dly , ) in his regenerate state here in this life ; for ( 1 ) his knowledg of his duty is but in part , And how can he do it perfectly when he does not know perfectly ? ( 2 ) His grace imperfect , Ex. gr . faith , love , &c. because mingled with more or less of the opposite corruption . A. 83. Some sins in themselves , and by reason of several aggravations , are more hainous in the sight of God , than others x . Hom. V. p. 3. Christ saith , Wo be unto you , for you devour widows houses under colour of long prayers , therefore your damnation shall be greater . — You make them children of hell worse than your selves be . Hom. VIII . p. 2. Children of unbelief of two sorts , who despair and presume ; and both these sorts of men be in a damnable state ; as the one should believe the promises , so the other the threatnings ; not over-boldly presume of Gods mercy , and live dissolutely . Expl. 83. If we consider sin only with reference to the Infiniteness of Gods majesty who is thereby provoked , in this respect all sins are equally hainous , because all against an Infinite Majesty ; but if we consider them either in their own nature as transgressions or in their several circumstances , then some sins are greater , or more hainous than others ; for though every sin be a transgression of the Law of God , yet every Law of God , doth not equally , and so directly and immediately concern the Glory of God and the salvation of man ; neither is every Law so clearly promulgated , or made known : Besides , there are some aggravations in the sin it self , as when it is not only in the heart , but in word and deed ; so the greater the scandal , the greater the means to prevent it , the greater the person by whom , and against whom , the greater the sin ; as also it may receive its aggravations from many circumstances , as time ; when a man is drunk upon the Lords day ; place , as to cut a purse in the Church , or at the Bar before the Judg ; Company , as to be debauch'd in Civil , or prophane in Religious company . A. 84. Every sin deserveth Gods wrath and curse , both in this life , and that which is to come y Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience , horribly fall away from God , thereby purchasing unto our selves ( if he should deal with us according to his justice ) eternal damnation . Expl. 84. Every sin being a breach of the Law deserves the curse of the Law , or the penalty which is due to the sinner upon every the least sin , and that penalty is death ; not only temporal , but spiritual and eternal ; or the wrath of God to be inflicted upon the sinner both here and hereafter . Obj. But if every sin deserve hell , then this would seem to take away the difference in punishments ? Answ. No , for this doth not ly in the duration of the punishment , for that will be eternal to all who come into that state where the worm never dyes , and the fire never goeth out ; but it will be in the degrees of the punishment ; some belike shall lose more good , and endure more evil or torment than others . CHAP. III. Of things to be practis'd , according to the Gospel : Or the Ordinances of the Gospel , particularly of the two Sacraments , in 13 Articles , with their Explanation . From A. 85. to 98. A. 85. TO escape the wrath and curse of God due to us for sin , God requireth of us Faith in Jesus Christ , repentance unto life z , with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption . a Hom. XX. p. 1. — We have here a perpetual Rule appointed unto us , which ought to be kept at all times ; and that there is no other way whereby the wrath of God may be pacified , and his anger asswaged , — which no man is able to abide , but is mov'd by repentance to obtain mercy . — And with a full purpose of amendment of life , fleeing to the mercy of God , taking sure hold thereupon , through faith in his Son Jesus Christ , there is an assured and infallible hope of pardon and remission , — and that we shall be received into the favour of our heavenly Father . To. 1. Hom. VIII . p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace , for his name sake , for his promise sake , for his truth and mercies sake , promised to all faithful believers in Jesus Christ his only natural Son. Expl. 85. There were never any more than these two ways prescribed by God unto man , for his keeping or obtaining of that happiness which doth consist in the favour of God. ( 1 ) Perfect and sinless obedience to the whole will of his Creator , and this was prescribed in innocency , for his keeping in favour with God. ( 2 ) Faith in Iesus Christ ; which was prescribed immediately after the Fall , for the recovery of the favour of God which he had lost ; for we are to look upon God not only as the party offended by transgression , but also as the supreme Lawgiver , and great Governour of the world ; and therefore God as the supreme Governour was bound ( by vertue of the perfection of his own Government , and for the preservation of the honour of his Law and Justice ) not to treat with man , in order to his being received into favour again , but only in and through a Mediatour ; and because infinite wisdom could not find out a fitter than he who was God-man , God was therefore pleased in the riches of his grace and mercy , to pitch upon this way of recovering lost man , sc. by faith in Christ , who is mediator between God and man : And although the Law of works did not accept of repentance upon the breach thereof , yet the Law of faith doth , or the Covenant of Grace doth as well require repentance toward God , as faith in our Lord Jesus Christ. But then this , repentance must be qualified ( as is exprest in the A. ) sc. It must be repentance unto life , not a dead repentance , but such as brings forth suitable fruit , namely , that which is unto holiness , and the end everlasting life : And then , in the next place God requires a diligent use of all the means of grace , these being the conduit-pipes whereby Christ , and Grace , and the Spirit , and all the spiritual benefits of our redemption are ordinarily communicated unto us ; for though the want of these may not damn any ( but other sins ) where those that want them are not in the fault that they want them ; as those that want the means of grace , and have only the Light of nature , will not be condemned for what they want , but for not glorifying God according to what light they have , though it be but from the dim candle of nature ; so those that have these means and neglect them , will have the greater damnation ; for , This is the condemnation , that light is come into the world , and men loved darkness rather than light , Io. 3.14 . From all which may be infer'd , ( 1 ) That the light of nature , or the dim candle of corrupt reason is not sufficient to guide a man to Heaven ; for if it were , faith would have been superfluous , and Gospel-revelation concerning our redemption by Christ needless . ( 2 ) That in order to salvation , it is not enough for a man to believe the truth of the Gospel ; but he must also accept of the terms of the Gospel , or Christ in the Gospel ▪ sc. faith and repentance . i. e. He must accept of Christ in all his Offices , and accordingly yeild subjection to him ; and he must repent of all his sins , so as to bring forth fruit meet for repentance ; for a fruitless or a dead repentance will never carry a man to heaven . ( 3 ) That Christ is communicative of his Grace , for therefore hath he appointed means of Grace for the conveying of Grace to his members ; he is not a fountain sealed , but a fountain open'd . ( 4 ) That it is the duty of Christians to attend diligently upon the Ordinances of Christ , for not only the necessity of the end requires it , there being no other ordinary way for the obtaining of the end , but by these means , but also the obligatory power of Gods Command . ( 5 ) That those therefore are enemies to their own salvation and redemption by Christ , that do wilfully neglect the use , or deny the necessity of Christs Ordinances . ( 6 ) That if Christians be never the better for Christ , and by what he has done for sinners , they may thank themselves , for God has prescribed means whereby they may reap benefit from the undertaking of Christ ; if then they do miss of life and salvation , 't is because they will not come to him that they may have life . ( 7 ) That Christians had need to beg of God , that his good Spirit may move upon the waters of the Sanctuary , that in and through Christ they may prove effectual for healing . A. 86. Faith in Jesus Christ is a saving-grace b , whereby we receive c , and rest upon him alone for salvation d , as he is offered to us in the Gospel e . Hom. IV. p. 1. Of Faith. It consisteth not only in believing that the word of God is true . — But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ , — hanging only upon him , and calling upon him , ready to obey and love him . — It being the first coming unto God whereby we are justified . P. 2. By faith only , not that the said justifying faith is alone in man , without true repentance , hope , charity , dread , and the fear of God , at any time or season . — But to take away clearly all merit of our works , — and wholly to ascribe the merit and deserving of our justification unto Christ only , and his most precious blood-shedding . This faith the holy Scripture teacheth us ; this is the strong rock and foundation of the Christian Religion ; this Doctrine all old and ancient Authors of Christs Church do approve . This Doctrine advanceth and setteth forth the true glory of Christ , and beateth down the vain-glory of man. This whosoever denieth , is not to be accounted for a Christian man , nor for a setter forth of Gods glory , but for an adversary to Christ and his Gospel , and a setter forth of vain-glory . — Not that this our own act , to believe in Christ which is within us , doth justifie us . ( For this were to count our selves to be justified by some act or vertue that is within our selves ) But we must renounce the merit of faith , &c. and trust only in Gods mercy , and that sacrifice which our high Priest and Saviour , Christ Jesus the Son of God , once offer'd . To. 2. Hom. XI . Unfeigned faith is the only mean and instrument of salvation required on our parts . Expl. 86. In this description of faith there are several things observable , as ( 1 ) concerning the object of it ; and this is Jesus Christ , not only as God , though therefore he is to be believed because Truth it self ; nor only as God-man , though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation , but as being God-man he is constituted Mediator betwixt God and man , and by vertue of his Mediatorship doth execute the office of a King , of a Priest , and of a Prophet , in order to the Salvation of all those who do believe in him , or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel ; and thus considered he is proposed as the object of saving Faith ; yet because without shedding of blood there is no remission , and because we are said to have redemption through his blood , therefore Christ crucifi'd is the most peculiar object of this faith . ( 2 ) Concerning the act of this faith 't is to be noted , that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel , nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ , for true saving faith may be without this full assurance , but 't is exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd ; namely , cheerful submission both to his Scepter and to his Cross , and hereupon the affections those everlasting gates of the Soul , as love , joy , delight , &c. are set open that this King of glory may enter in and find entertainment there . A. 87. Repentance unto life is a saving grace f , whereby a sinner out of the true sense of his sin g , and apprehension of the mercy of God in Christ h , doth with grief and hatred of his sin turn from it unto God i , with full purpose of , and endeavours after new obedience k . Hom. XX. Of Repentance . Which is a returning again of the whole man unto God , from whom we be faln away by sin . — We must return from those things whereby we have been withdrawn , pluckt , and led away from God. — Unto whom alone we must return , — not to the creatures , or the inventions of men , or our own mercies , — by Jesus Christ , — who hath made satisfaction to the Justice of God , — with our whole heart , — forsaking all that is contrary to Gods will , — out of a sincere love of godliness , — a purpose of our selves by Gods grace to renounce our former wicked life ; and a full conversion to God in a new life to glorifie his name , &c. We must beware and take heed , that we do in no wise think in our hearts , imagine or believe , that we are able to repent aright , or turn effectually unto the Lord , by our own might and strength , for this must be verified in all men , Without me ye can do nothing , Ioh. 15.5 . Again , of our selves we are not able as much as to think a good thought , 2 Cor. 3.5 . Expl. 87. This repentance is called repentance unto life , because the fruit thereof is unto holiness , and the end everlasting life , and concerning this repentance several things are to be noted ( 1 st , ) concerning the nature of it that ( as well as faith ) it is a saving-grace , because it is a part of Sanctification , and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation , as every part of Sanctification doth . ( 2 dly , ) Concerning the immediate spring of this repentance , and that is a true sense of sin , ( i. e. ) such a sense of sin as doth break the heart for sin , and that in a kindly manner with grief , or godly sorrow not with despair ; this latter sense of sin may be found in a Iudas , but only the former in a Paul ; for whether it be in reference to the guilt of sin , a true penitent does not despair of pardoning mercy ; or whether it be in reference to the punishment of sin , he hopes to be deliver'd from the wrath to come ; and therefore this true sense of sin , and a lively apprehension of the mercy of God in Christ are here joyned together . ( 3 dly , ) We have here the inward acts of repentance , as ( 1 ) grief of heart for sin , called therefore a being pricked at the heart , and a being contrite , and broken in spirit ; which is when a mans heart is ready to bleed and melt , and tremble within him because he has broken the holy Law of God , and has thereby foolishly exposed himself to the curse and penalty of the Law. ( 2 ) Hatred of sin whereby a man doth disrellish , and dislike sin , and can roul it as a sweet morsel under his tongue no longer ; when he does not only not love sin , but he abhors it , the very thoughts of it are grievous and ungrateful to him ; and therefore ( 3 ) he turns from it , not only does as one who turns away his face that cannot endure to behold it , but his feet , for he hastens as far from it as he can , and that he may secure himself from the danger of it he turns from it to God. ( 4 ) With resolution not to return to his old beloved any more . ( 4 thly , ) we have here the outward effects of repentance ( called its fruits ) active , constant , universal endeavours to lead a new life . A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption , are his Ordinances , especially the Word , Sacraments , and Prayer l , all which are made effectual to the Elect for salvation . Hom. 5. p. 3. Apply your selves chiefly , and above all things , to read and hear Gods word ; mark diligently therein what his will is you should do , and with all your endeavours apply your selves to follow the same . Expl. 88. 'T is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption , there being Salvation in no other name than that of Jesus , where persons are not made capable of this Salvation in an ordinary way , and in the use of means , there is no other way left but that which is extraordinary ; and so we read of those that have been sanctified from the womb . But the ordinary means are the standing Ordinances of the Gospel , sc. the Word , Sacraments and Prayer ; the Word to inform and reform us , Sacraments to confirm our faith , and Prayer to beg a divine and effectual blessing upon both ; and all these three are included in that one great ordinance of the Gospel , a Gospel-ministry , unto which Christ hath promised his presence unto the end of the world , because till then the mystical body of Christ will stand in need of being edified in its most holy faith , for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach ? A. 89. The Spirit of God maketh the reading , but especially the preaching of the Word , an effectual means of convincing and converting sinners m , and of building them up in holiness and comfort n , through faith unto salvation o . Hom. I. p. 2. If we lack a learned man to instruct and teach us , yet God himself from above will give light to our minds , and teach us those things which are necessary for us , and wherein we are ignorant . — Mans humane and worldly wisdom , or science , is not needful to the understanding of Scripture ; but the revelation of the Holy Ghost , who inspireth the true meaning into them , that with humility and diligence do search therefore . To. 2. Hom. XVII . p. 1. Let us in faith and charity call upon the Father of mercy , by the mediation of his well-beloved Son our Saviour , that we may be assisted with the presence of his holy Spirit , and profitably on our parts , demean our selves in speaking and harkening to the salvation of our souls . Hom. XVI . p. 2. And he of his great mercy so work in all mens hearts , by the mighty power of the Holy Ghost , that the comfortable Gospel of his Son Christ may be truly preached , truly received , and truly followed in all places , to the bearing down of sin , death , the Pope , the Devil , and all the Kingdom of Antichrist . Hom. XVII . p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ , but by the Holy Ghost . St. Paul says , that no man can know what is of God , but by the Spirit of God ; as for us ( saith he ) we have received , not the spirit of the world , but the Spirit which is of God , for this purpose , that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is ( 1 ) something supposed ; ( 2 ) something asserted : Here it is supposed ( 1 ) that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul , and hence it is that Christ commands us to search and read the Scripture , and doth charge mens ignorance and error about Soul-matters , upon their negligence herein . ( 2 ) That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached , for there is an especially here fixed on the word Preached as to the efficacy of it , either for conviction , conversion or comfort . ( 3 ) That the Word whether read or preached ( except the Spirit , go along with it ) is but a dead letter , till the Angel ( i. e. ) the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it . And therefore ( 2 ly , ) 't is here asserted ( 1 ) concerning the Word read , ( 2 ) concerning the Word preached that the Spirit of God doth make it effectual ( 1 ) for the opening of blind eyes , so as to discover to men the things that concern their peace and their duty . ( 2 ) For the turning of sinners unto God from the error and evil of their ways , from darkness unto light . ( 3 ) For the building of men up in their most holy faith , because hereby is laid the first stone , for faith cometh by hearing ; hereby is laid the last , for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit , or a temple of the Holy Ghost . ( 4 ) For the perfecting of holiness in the fear of God. ( 5 ) For comfort , for this is that brook in the way of which the Christian traveller drinketh , and so is able to run the ways of Gods commands and not be weary , to walk and not to faint . A. 90. That the Word may become effectual to salvation , we must attend thereunto with diligence p , preparation q , and prayer r , receive it with faith s , and love t , lay it up in our hearts u , and practise it in our lives w . Hom. I. p. 1. The Scriptures have power to turn through Gods promise , and they be effectual through Gods assistance ; and being received in a faithful heart , they have ever an heavenly spiritual working in them . — In reading Gods will he profits most , that is most turn'd into it , that is most inspired with the Holy Ghost , most in heart and life chang'd into that thing which he readeth . — Read it humbly with a meek and lowly heart , to the intent you may glorifie God , and not your self , with the knowledg of it ; and read it not without daily praying to God , that he would direct your reading to a good effect . — Let us hear , read , and know these holy rules , instructions , and statutes of our Christian Religion , and upon that we have made profession to God at our Baptism . Let us fear and reverence , lay up ( in the chest of our hearts ) these necessary and fruitful lessons . Let us night and day muse , and have meditation and contemplation in them . Expl. 90. This A. doth inform us of the right manner of using and managing the word ( whether read or preached ) with profit as ( 1 st , ) our attendance upon the Word must be with diligence , now this doth imply ( 2 ) things , ( 1 ) the intention of the mind , that when a man is reading Scripture , or hearing a Sermon , he do seriously mind what he is about , do not suffer his mind and thoughts to be roving upon other things ; and the reason of this intention of mind is because he knows that the eye of God is intent upon him . ( 2 ) An holy sollicitude , or a mans being concerned in the issue of the duty , he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed , he now reads every Chapter , and hears every Sermon , as if it were ( as indeed it is ) for his life ; so in this diligent attendance there is something wherein the outward man is concerned , sc. a devout , reverent and serious composure of the outward man to the work . ( 2 dly , ) Preparation , and this doth imply ( 1 ) a mans laying aside all worldly cares , affairs and business , sports or recreations which might any way hinder him in such holy and heavenly employment , that so he may attend upon it without distraction . ( 2 ) A mans laying aside all worldly affections , as love of the world , &c. or his putting away all superfluity of naughtiness . ( 3 ) A mans putting himself into the presence of God , or a pressing upon himself the sense of Gods authority , majesty and holiness , as well as of the truth and importance of his word . ( 3 dly , ) Prayer , that Gods word may do us good ; and here we are to pray ( 1 ) for the Minister , that he may preach as becomes the word of God , and an Ambassadour of Christ. ( 2 ) For our selves , that we may receive it as the ingrafted word which is able to save our Souls ; yet more particularly ( 1 ) that we may mingle it with faith , it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing . ( 2 ) That we may receive it with love ( 1 ) to God the author of it , and because 't is his word . ( 2 ) To the Preacher as sent by God ; ( 3 ) to the word it self , because for the matter 't is that which doth so highly import our happiness . ( 4 ) We are to give reception and entertainment not only in the porch of our ear , but in the best room of our hearts ; yea it being a precious treasure , better than gold and silver , it must be our care , ( 1 ) to lay it up as treasure in our hearts , to hide it there as David did . ( 2 ) As treasure to be improved , to lay it out , now this cannot be done any other or better way than by a mans taking heed to his ways , according to Gods word , for he that thus ordereth his conversation aright shall see the salvation of God. A. 91. The Sacraments become effectual means of salvation , not from any virtue in them , or in him that doth administer them x , but only by the blessing of Christ , and the working of his Spirit in them that by Faith receive them y . Artic. XXVI . The effect of Christs Ordinance is not taken away by the Ministers wickedness , neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them , which be effectual because of Christs institution and promise , although they be ministred by evil men . Nevertheless it appertaineth to the discipline of the Church , that enquiry be made of evil Ministers , and that they be accused by those that have knowledg of their offences ; and finally , being found guilty by just judgment be deposed . Expl. 91. Here we have it expressed , ( 1 ) negatively , how the Sacraments do not become effectual , &c. as ( 1 ) not from any virtue in themselves ; for as the word is a dead letter of it self , so the Sacraments are dead signs ; for can it be imagin'd in reason , that the soul which must live for ever , can be feasted , fed , and nourished to eternal life by a morsel of bread and a sup of wine ? ( perishing elements ) , or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face . ( 2 ) Not from any virtue in the Minister , as neither ( 1 ) his piety , because this can be no meritorious or procuring cause of a blessing in the Minister ; ( 2 ) nor his good intention , for then the blessing would not only depend upon the power , but also upon the will of man ; but the efficacy of Sacraments depends ( 2 dly , ) affirmatively , ( 1 st , ) Upon Christs blessing grounded on his own institution and appointment , for he will not be wanting to his own Ordinances . ( 2 dly , ) Upon the working of the Spirit , or his application of them to the soul in a spiritual manner , and thereby bringing to the mind of the receiver , ( 1 ) the Author of Sacraments , Christ ; ( 2 ) the impulsive cause , his love ; ( 3 ) by representing and sealing the righteousness of Christ to the soul ; ( 4 ) by objective excitation of suitable affections , as love , gratitude . ( 3 dly , ) Their efficacy doth depend on the receivers faith , not as a meritorious cause , but as a necessary condition , without which Christ will not bless them . A. 92. A Sacrament is an holy Ordinance , instituted of Christ , wherein by sensible signs , Christ and the benefits of the new Covenant are represented z , sealed , and applied to believers a . Expl. 92. In the general , all sound Divines do agree , that a Sacrament hath these two parts , ( 1 ) an outward sign , such as are the objects of sense , and especially of seeing ; for though bread and wine be objected or presented to the taste , as well as to the eye ; and water to the touch , yet the representation or the resemblance of Christs body broken and his blood shed , is in seeing the bread broken and the wine poured out ; and the spiritual washing of the soul represented to the eye of faith , by that washing of the filth of the flesh which is visibly done before the eye of the body . ( 2 ) Invisible grace ; for the internal application of Christs benefits to the soul being of a spiritual nature , cannot be seen by the eye of the body ; yet more particularly , in this A. we have the nature and quality of a Sacrament , 't is a holy Ordinance , ( 1 ) it has holiness to the Lord stampt upon it , and so is spiritual in its nature . ( 2 ) It is instituted by Christ the holy one ; it is not his Holiness at Rome , or rather that man of sin , that can institute a Sacrament , though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed . The holiest man upon earth cannot appoint a Sacrament ; it is priviledg enough in man to celebrate it when it is instituted by God. ( 3 ) It is a means for the promoting of sanctification and holiness , for it is an obligation upon a Christian to holiness , and though it be not a means to work conversion ( ordinarily at least ) , yet it doth excite , quicken , and confirm grace . ( 4 ) It is the seal of a holy Covenant , wherein ( as by a Deed of free-gift ) all the benefits of Christs Redemption are made over and applyed to believers , and wherein all the promises are Yea and Amen through Christ unto such . ( 5 ) It is an Ordinance that in a most eminent manner is accompanied with the assistance , influence , and comforts of the Holy Ghost , because at such a time the Spirit in a most remarkable manner is concerned to execute his office , as the Spirit of Adoption witnessing together with the spirits of believing Receivers , that they are the children of God. And doth not all this holiness wherewith this Sacrament is attended , require on the Communicants part a holy and solemn preparation ? A. 93. The Sacraments of the new Testament are Baptism b , and the Lords Supper c . Artic. XXV . There are two Sacraments ordained of Christ our Lord in the Gospel , i. e. Baptism and the Supper of the Lord. — Confirmation , Pennance , Orders , Matrimony , and extream Unction are not to be counted for Sacraments of the Gospel . To. 2. Hom. IX . Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order , for such purpose as He willed them to be received , as visible signs expresly commanded in the New Testament , whereunto is annexed the promise of free forgiveness of our sins , and of our holiness , and joining in Christ , there be but two , namely , Baptism and the Supper of the Lord. Expl. 93. There are but these two , not only as generally necessary , but as only necessary to salvation , for who was fitter to judg of the necessity , or to appoint the number of Sacraments , then he alone who had the sole power to appoint any Sacrament at all ; now ( 1 ) in the New Testament we find only these two of Christs appointment . ( 2 ) These two are sufficient to the end to which they are appointed . sc. to seal the Covenant of Grace . ( 3 ) Though there were more extraordinary , yet there were but two ordinary Sacraments under the Old Testament , sc. Circumcision and the Passover . ( 4 ) Only these two forementioned do correspond to these two of the Old Testament ; and so do not Pennance , Matrimony , Orders , &c. ( 5 ) Only these two are directed as to the manner of participation in the New Testament . ( 6 ) Christs Ministers have only these two , and no more in their Commission to administer and to celebrate as Sacraments , sc. Baptism and the Lords Supper . A. 94. Baptism is a Sacrament , wherein the washing with water in the Name of the Father , and of the Son , and of the Holy Ghost d , doth signifie and seal our ingrafting into Christ , and partaking of the benefits of the Covenant of Grace e , and our engagement to be the Lords f . Artic. XXVII . It is a sign of regeneration or new birth , whereby ( as by an instrument ) they that receive Baptism rightly , are grafted into the Church ; the promises of forgiveness of sin , of our adoption to be the Sons of God by the Holy Ghost , are visibly signed and sealed . Expl. 94. In this A. we have ( 1 ) the general notion of Baptism ; It is a Sacrament ( i. e. ) a seal of the righteousness of faith , and so is every other Sacrament which is a seal of the Covenant of Grace , whether under the legal or evangelical dispensation . ( 2 ) We have here the description of Baptism , and therein the difference of Baptism from the Lord's Supper . ( 1 ) In the outward signs or elements in that water in this Bread and Wine , and God having been so particular and distinct in appointing these , we should be as strict and careful in the use of them ; not adding to them the corrupt inventions of men , as the Papists do add to Water , Cream , Salt , Oyl and Spittle , &c. Nor diminishing from the other , As they do when they deprive the people of the Cup. ( 2 ) They differ in their order , for Baptism is the first Sacrament of the Gospel , because it is to be administred when a Christian ( or the Infant of one or both believing Parents ) is solemnly to be admitted a member of Christ's visible Church , but the Lord's Supper is to follow this . ( 3 ) In frequency , Baptism is to be administred but once , because a man can be born but once spiritually ( as well as naturally ) and this Sacrament is a seal of this spiritual birth , when the inward Baptism of the Holy Ghost , is accompanied with the outward of Water , which by the way being both inward and outward , may be called the Doctrine of Baptisms ; but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul , may and must be often , because we often stand in need of it . ( 4 ) In the form of administration , Baptism being in the Name of Father , Son , and Holy Ghost ; because we are to be baptized into all the three persons in the Godhead ; but the Supper in these words , take , eat , this is my body , &c. ( 5 ) In Baptism is sealed to us and represented our dying unto sin , and living unto righteousness ( especially in those of years-that are baptized ) but in the other Sacrament , Christ dying for our sin is represented and confirmed to us . ( 6 ) Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel , and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace . ( 7 ) In Baptism we solemnly engage to be the Lords , and to be entirely his ; and in the Supper we renew this engagement , and not only our renewal of our vow , but our Baptismal vow should be frequently and seriously considered , especially in a time of Temptation and Apostacy . A. 95. Baptism is not to be administred to any out of the visible Church , till they profess their faith in Christ , and obedience to him g , but the Infants of such as are members of the visible Church are to be baptized h . Engl. Artic. XXII . The Baptism of young Children , is in any wise to be retained in the Church , as most agreeable with the institution of Christ. Expl. 95. 'T is here observeable that Baptism is not to be administred ( 1 st ) to Infidels or unbelievers ( whilst such ) as Jews , Turks , and Pagans ; for those are not to be solemnly admitted into the visible Church , who have no precedent right by virtue of the Covenant of Grace to such admission , but ( 2 dly , ) 'T is to be administred to these two sorts of persons . ( 1 ) Those who have not yet been baptized , and do make a credible profession of their faith in Christ , and obedience to his Gospel : which was required of converted Gentiles in order to their Baptism , and will be of converted Jews when they are to be re-ingrafted into the true olive ; yet is this no plea for the practice of Anabaptists , who defer the Baptism of their Children till they can make a profession of their faith , where one or both the Parents is a visible member of the Church . For ( 2 ) Infants of visible professors are to be look'd upon as members of the Church visible , and there are to enjoy this Church priviledge ; else such Infants would be in a worse condition now than formerly . A. 96. The Lords Supper is a Sacrament , wherein by giving and receiving Bread and Wine , according to Gods appointment , his death is shewed forth i , and the worthy receivers are not after a corporal and carnal manner , but by faith made partakers of his body and blood , with all his benefits to their spiritual nourishment and growth in grace k . Artic. XXVIII . It is a Sacrament of our Redemption by Christs death . Insomuch that to such as rightly , worthily , and with faith receive the same , the bread which we break is partaking of the body of Christ ; and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation ( or the change of the substance of Bread and Wine ) in the Supper of the Lord , cannot be prov'd by holy Writ ; but it is repugnant to the plain words of Scripture , overthroweth the nature of a Sacrament , and hath given occasion to many superstitions . Expl. 96. When 't is here said the Lord's Supper is a Sacrament , we are to understand no more by a Sacrament , then that 't is a seal of the righteousness of faith ; so that those persons who do run to the righteousness of works , or or of the Law in order to justification , they run out of the tenour of the Covenant of Grace , in which only the righteousn●ss of faith is sealed to the believer . More particularly in this great Gospel-ordinance of the N. T. We have ( 1 ) the Sacramental signs , Bread and Wine ; not Bread only , or Wine only , but both , hereby noting that we have in Christ whatever is needful ( whether for support or comfort ) to life everlasting . ( 2 ) The thing outwardly represented by these two elements , sc. Christ's body and blood ; by the Bread his body ; so that the Papists who stick so close to the letter , might with as much shew of reason conclude that Christ's body was turned into Bread , as that the Bread was turned into his body . And by the Bread broken , is signified his body being wounded and broken ; and by the Wine his blood , and by the pouring forth of the Wine , the shedding forth of his blood , without which no remission . ( 3 ) The Sacramental actions , sc. giving and receiving , whereby is noted not only that he gave himself for sinners , but that he gives himself to believers ; and that as by the bodily hand they receive the Bread and Wine , so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel . ( 4 ) The spiritual signification of the whole , sc. the righteousness of Christ , and all the benefits of his Mediatory undertaking , made over and sealed to them in the Covenant of Grace , who do by faith apply these to themselves ; so that every worthy Communicant may say , Christ dyed for me , &c. ( 5 ) The authoritative design of all this to this very end and purpose by Christ himself , who alone can appoint Gospel Sacraments ; because he alone can bestow that Grace of which Sacraments are but the Conduit pipes . ( 6 ) That worthy Receivers are partakers of Christ's body and blood , not in a gross and corporal , but in a spiritual manner , for if the Bread were the real body or flesh of Christ which we eat in this Sacrament , then it would be no Sacrament at all ; because the sign and thing signified would be really the same . ( 7 ) The advantages hereof , are the pardon of sin sealed , assurance of God's love , spiritual joy , comfort , refreshment , nourishment and growth in Grace . A. 97. It is required of them that would worthily partake of the Lords Supper , that they examine themselves of their knowledg , to discern the Lords body l , of their faith to feed upon him m , of their repentance n , love o , and new obedience p , lest coming unworthily , they eat and drink judgment to themselves q . Artic. XXVIII . The body of Christ is given , taken , and eaten in the Supper only after an heavenly and spiritual manner ; and the mean whereby the body of Christ is received and eaten in the Supper , is Faith. To. 2. Hom. XV. We must certainly know , that three things be requisite in him which would seemly , as becometh such high mysteries , resort to the Lords Table , i. e. first , a right and worthy estimation and understanding of this mystery . Secondly , To come in a sure faith . Thirdly , To have newness or pureness of life to succeed the receiving of the same . p. 2. Newness of life , and godliness of conversation , as fruits of faith , are required in the partakers of this Table . We may learn by eating of the typical Lamb , whereunto no man was admitted but he that was a Jew , and was circumcised , and was before sanctified . Expl. 97. By worthiness we are only to understand fitness ; for in order to a Christian's practice of this Ordinance , he must examine himself in these two things . ( 1 ) As to his Right and Title , for if a man has no right to or interest in the righteousness of Christ , when he receives this seal , he has it only to a blank . ( 2 ) As to fitness , called in Scripture the wedding garment , for he is no more fit to be a guest at Christ's table who wants this garment , than he is to feast with a Prince at his royal table , who is cloathed with nothing but rags and nastiness ; yet more distinctly he must examine himself , ( 1 st , ) in point of knowledg , whether or no he be competently acquainted with the terms of the Covenant of Grace , of which this Sacrament is a seal , and with the necessary principles of Religion , and with the indispensable duties of the Gospel ▪ and with the greatness of the love of Christ in dying for sinners ; for he who is grosly ignorant of these things , as also of the difference between the Sacramental elements , and actions , and what is spiritually intended by them , can never be able to discern the Lord's body ; but above all he must be sure to know practically and experimentally Christ crucified in this Sacrament . ( 2 dly , ) He must examine his faith , as , ( 1 ) Whether he be in a state of faith , ( a believer ) which he may know by his being a new Creature . ( 2 ) Whether he do upon this particular occasion exercise the Grace of faith ; but especially whether he doth heartily assent to the truth of the Gospel ; and whether he does heartily close with Christ in the Gospel . ( 3 ) His repentance , whether it be such as doth break his heart as well from sin as for sin , which hath broken and crucified the body of his dear Redeemer . ( 4 ) His love whether this doth fill him ( 1 ) with admiring thoughts of the love of Christ in dying for him , greater love than this hath no man seen . ( 2 ) With readiness and resolution to suffer , yea dye for Christ if called to it . ( 5 ) New obedience , which may be known to be such . ( 1 ) By the spring from whence it doth flow , the Grace of God ; or the new nature . ( 2 ) By the manner of its being performed , sc. in a spiritually-natural way with delight and zeal . ( 3 ) By the rule of it , the Law spiritually interpreted . ( 4 ) By the end of it , the glory of God ; and that person who finds himself thus qualified , may come and welcome to the Lord's table ; so let him eat of that bread and drink of that cup. CHAP. IV. Of things to be pray'd for , in the Lords-Prayer , in 10 Articles , with their Explanation . From A. 98. to the end . A. 98. PRayer is an offering up of our desires to God r , for things agreeable to his will s , in the name of Christ t , with confession of our sins u , and thankful acknowledgment of his mercies w . To. 2. Hom. VII . p. 1. — Prayer is necessary for all men , at all times , and in all places . — Be fervent in prayer , assuring our selves , that whatsoever we ask of God the Father in the Name of his Son Christ , and according to his will , he will undoubtedly grant it . p. 2. In all our necessities , direct our prayers to him , call upon his holy Name , desire help at his hands , and at none others . — He is able , — will help us , — hears , understands better than our selves , what we lack , and how far we have need of help . Hom. IX . — Be sure that in all prayer your minds be devoutly lifted up to God , else your prayers are to no purpose . Hom. XVII . All good things came down to us from the Father of light . — Jesus Christ his Son and our Saviour , is the mean , by whom we receive his liberal goodness , — in the power and virtue of the Holy Ghost we be made able to receive his gifts and graces . Expl. 98. Concerning Prayer there are two things to be noted , ( 1 ) the name , ( 2 ) the thing it self . The name of that which is here described is Prayer , a term more comprehensive than invocation , which is only vocal Prayer , for it doth comprehend in it , Invocation , Petition , Confession , Thanksgiving , Supplications , and Intercessions , whether expressed in words or only pent up in a devout breast . ( 2 ) For the thing it self , we have ( 1 ) the necessary Requisites of Prayer . ( 2 ) The ordinary sorts and kinds of it . Necessary Requisites are ( 1 st ) that it be an offering up of our desires to God , and this is essential to all Prayer , that there be a holy motion of the will towards God in pious and devout desires though these should never be framed into words ; Internal or heart-Prayer in some cases is all that God requires , and therefore he will graciously accept of it : But this spiritual Sacrifice must be presented only to God ; for ( 1 ) He only knows , and can supply our wants . ( 2 ) Faith and Prayer must go together , and faith is only to be in God. ( 3 ) The Lords Prayer doth only send us to God and no other . But then , &c. [ See Expl. 99. ] A. 99. The whole Word of God is of use to direct us in Prayer x , but the special Rule of Direction , is that Form of Prayer , which Christ taught his Disciples y , commonly called the Lords Prayer . To. 2. Hom. VII . p. 3. What better example can we desire to have than of Christ himself , who taught his Disciples and other Christian men , first to pray for heavenly things , and afterwards for earthly things , as is to be seen in that Prayer which he left unto his Church , commonly called the Lords-Prayer . Expl. 99. ( 2 dly , ) 'T is essentially necessary to Prayer that it be only for things agreeable to Gods will. ( 1 ) The whole Will of God in general ; As men must not make their lust their end , in begging any thing of God ( for those who ask that they may consume what they ask upon their lust , do ask amiss for the end ; ) so neither their fancy their rule , for then they ask amiss for the manner and matter both . ( 2 ) And more particularly , the Lords Prayer ; for this may be used not only as a Prayer it self , Luk. 11.2 . but also as a pattern for all other Prayers , not so much for method and order , for we are not so strictly tyed to that ; as for matter in which we are not to deviate from this so comprehensive directory in the matter of Prayer , Mat. 6.9 . ( 3 dly , ) In the name of Christ , ( i. e ) ( 1 ) By virtue of his warrant and authority , because he doth command us to pray . What is done by his authority , is in his Name . ( 2 ) Making use of him as our Mediator or Intercessor , or great Master of Requests in Heaven ; for we are strangers to God and enemies to him naturally , and so must make use of the Name of Christ , and not of our own . ( 2 dly . ) The ordinary kinds or parts of Prayer , are ( 1 ) Confession of sin , either expressed or implyed , for when we beg or petition for any mercy , we are to own our unworthiness of it , which we cannot well do without confession of sin . ( 2 ) Thanksgiving , for there is something of the nature of Prayer in such acknowledgments , scit . our desire that God would accept of our Sacrifices of Praise , and Christ has taught us in our Prayer to praise God , For thine is the Kingdom , &c. A. 100. The Preface of the Lords Prayer , which is , Our Father which art in heaven ; teacheth us , to draw near to God with all holy reverence z , and confidence a , as children to a Father , able and ready to help b , and that we should pray with , and for others c . Hom. XVII . Consider his great power to make us dread and fear ; — high wisdom , — inestimable goodness , to take good heart again to trust well unto him , — being assured to take him for our refuge , our hope and comfort , our merciful Father , in all the cases of our lives . Expl. 100. The Preface teacheth many lessons . ( 1 ) Solemn Preparation , that we come not rashly to pray , but bethink our selves before-hand to whom we are to pray . ( 2 ) Reverence , as the name Father doth import . ( 3 ) Access with boldness , that we may go to God as freely in and through Christ , as Children can go to their natural Parents . ( 4 ) Confidence of speeding all the while we ask aright for the matter , and manner , and end ; for when men do not speed , 't is because they ask amiss , i. e either what they should not , or as they should not , or wherefore they should not . ( 5 ) Gods readiness to hear and help , therefore called our Father ; none more ready to help a Child than the Father of ●t . ( 6 ) Gods pity and compassion towards his children , which does move him to help them ; As a father pities his children , &c. ( 7 ) That great Article of our Creed , Communion of Saints ; for all true Christian supplicants have one common union in that one common relation of children unto God , and therefore called our Father . ( 8 ) Compassion , that we do pity and pray one for another , being all of us children of the same common Father . ( 9 ) That though God is present in all places , yet Heaven is in a more especial manner the habitation of his holiness ; because he doth there more immediately , gloriously , and fully communicate of himself to the Angels and Spirits of just men made perfect . ( 10 ) That man ( being a sinful supplicant ) should know his distance from the great God , and with all humble and thankful admiration acknowledg Gods condescention towards him , in that he is willing to receive any petition from him . A. 101. In the first Petition , which is , Hallowed be thy Name ; We pray , that God would enable us and others to glorifie him in all that whereby he makes himself known d , and that he would dispose all things to his own glory e . To. 2. Hom. VII . p. 3. — We are taught whensoever we make our prayers unto God , chiefly to respect the honour and glory of his Name . Expl. 101. This is not only the first Petition in this Prayer , but the first of those Petitions wherein we are taught to beg good things ; for the two last Petitions in this Prayer are deprecatory against evil . Now from the shortness of all these Petitions in general , we may observe , that the efficacy of Prayer doth not consist in the multitude of words , but doth most shew it self in a holy fervency and ardour of affections . In this Petition there is , ( 1 st , ) Something supposed , as the ground of this Petition , as ( 1 ) That man ought to make the glory of God his chief end in all his designs . ( 2 ) That by his natural power , and without the grace of God , he is not able to glorifie God. ( 2 dly , ) We have the matter of the Petition ( Hallowed be thy name ) . In which words we do pray in the general , that all the Attributes , Titles , Ordinances , Words , and Works of God ( whereby he is made known ) may be heartily and highly valued , and esteemed , and magnified in the world . More particularly , we beg . ( 1 ) That God would give us hearts . ( 2 ) Grace , to shew forth his glory in all our words , thoughts , actions , and capacities . ( 3 ) That he would prevent or remove all that sin especially whereby the lustre of his glory in the world is most eclipsed , as Atheism , Ignorance , Idolatry , Oppression , &c. ( 4 ) That he would so lay the scene of his Providence in the government of the world , that he may still get to himself a glorious name , whether it be in works of power , wisdom , justice , or mercy ; for though he will do this whether we beg it or no , yet ( 1 ) it is our duty , because commanded . ( 2 ) Hereby we shew our love to God , by this zeal for his glory . ( 3 ) To our own souls , for his glory and our happiness are twisted together . A. 102. In the second Petition , which is , Thy Kingdome come ; We pray , that Satans Kingdome may be destroyed f , that the Kingdome of Grace may be advanced g , our selves and others brought into it , and kept in it h , and that the Kingdome of Glory may be hastened i . To. 2. Hom. XVI . p. 2. He of his great mercy so works in all mens hearts , by the mighty power of the Holy Ghost , that the comfortable Gospel of his Son Christ may be truly preached , truly received , and truly followed in all places , to the beating down of sin , death , the Pope , the Devil , and all the Kingdom of Antichrist ; that like scattered and dispersed sheep , being at length gathered into one fold , we may in the end rest altogether in the bosome of Abraham , Isaac , and Iacob , there to be partakers of eternal and everlasting life , through the merits and death of Jesus Christ our Saviour . Expl. 102. By kingdom we are to understand in the general , Gods rule and dominion and power , that he exerciseth in the world , both over all his creatures , and particularly over men . Now in reference to the wicked , God doth exercise the kingdom of his power and justice in restraining or punishing them ; and thus to pray that this kingdom may come amongst wicked men , is to pray , that the interest , power , and dominion of Sin , Satan , and Antichrist in the world may be destroy'd ; for in this Petition we do acknowledg our selves to be by nature subjects of the Prince of darkness , and therefore we are to pray , that this iron-yoke may be taken off ▪ and that we may take upon us the easie yoke of Christ. But in reference to the elect , Gods kingdom is either , ( 1 st , ) A kingdom of Grace in this world , and then we pray , the Scepter of this kingdom may rule in the hearts and lives of Gods elect : Now this Scepter being the Gospel , we are to pray , ( 1 ) That this may be dispersed all the world over , in order to the gathering of the dispersed Iews which do belong to the election of Grace , and to the fulness of the Gentiles . ( 2 ) That where the means of grace and knowledg are enjoyed ( together with all Gospel-Ordinances and Gospel-order ) they may prove effectual for the begetting and growth of grace and saving-knowledg , and for the spiritual comfort and support of weak Christians . ( 3 ) That to this end and purpose God would bestow his Holy Spirit upon his people , as the Spirit of Truth to lead them into all necessary truth , as a Spirit of Holiness to sanctifie them , and as he is the comforter . ( 4 ) That the power of the Civil Magistrate may be laid out for the good of the Church ; and that God would still furnish his Church with such Officers , both Spiritual and Civil , as may most promote the interest of Christs spiritual kingdom ; and all this we are to beg of God alone , ( 1 ) because he alone can check and restrain whatever does oppose his kingdom . ( 2 ) Because he alone can effectually grant what we beg herein . ( 2 dly , ) And for the kingdom of Glory , we are to beg the hastening of it for the elects sake , by Christs second coming , because hereby , ( 1 ) God will be most glorified . ( 2 ) The kingdom of Grace will be perfected , when Christs loyal Subjects shall reign with him in glory . Even so come Lord Iesus , come quickly . A. 103. In the third Petition , which is , Thy will be done on Earth , as it is in Heaven ; We pray , that God by his grace would make us able and willing to know , obey m , and submit to his will in all things l , as the Angels do in Heaven m To. 2. Hom. XXIII . As God the Creator and Lord of all things , appointed his Angels and heavenly Creatures , in all obedience to serve and honour his Majesty ; so was it his will , that man his chief Creature upon the earth , should live under the obedience of his Creator and Lord. Expl. 103. In this Petition we have two things observable , ( 1 ) The matter of our obedience , it must be what God requires . ( 2 ) The manner , it must be according to the pattern in the Mount , sc. as it is done in heaven . For the matter , 't is only Gods Will which must be the Rule of mans duty ; not the wills , or fancies , or traditions , or corrupt customs of men ; we owe obedience no further to men in what they require from us , than it is agreeable to the Will of God , and especially in the duties of Religion , because God alone , who is the searcher of the heart , is Lord of the conscience , when-ever therefore what is required of us as matter of duty comes accompany'd with a thus saith the Lord , either in the plain words , or in the plain sense of Scripture , we must not dispute , but obey . Yet to prevent mistake , we are to know , ( 1 ) There is the secret will of God , called the will of his counsel and purpose ; but though this be the Rule he himself walks by , yet 't is not the Rule of our obedience , and we are no further to pray that this will may be done , than as it seems good to his infinite wisdom ; and that we may with patience submit to it , and in all events ( though they may cross our wills never so much ) acknowledg the holiness and rectitude of it , and nothing may displease us that pleaseth him . But ( 2 dly , ) there is his revealed will , as ( 1 ) in his promises , and here we are to pray , that they may be fulfilled . ( 2 ) In his threatnings towards the implacable enemies of his Church , that these may be executed , and this in subserviency to the former Petition , that his Kingdom may come . ( 3 ) In his prophesies , that they may be accomplished . ( 4 ) And principally in his Commands , that these may be obey'd and performed above and before any thing else , or that these be done whatever else be left undone ; and that ( 2 dly , ) For the manner , as it is done in heaven by Angels and the Spirits of just men made perfect , i. e. perfectly ; not that we can be perfect in holiness here on earth , but that we should be aiming at it , and be perfecting holiness in the fear of God ; in which are these two things , ( 1 ) The renouncing our own wills , as they do oppose the will of God. ( 2 ) Actual , real , constant , cheerful , universal compliance with the holy will of God. A. 104. In the fourth Petition which is , Give us this day our daily Bread ; We pray , that of Gods free gift we may receive a competent portion of the good things of this life n , and enjoy his blessings with them o To. 2. Hom. VI. [ Our daily bread ] i. e. all things necessary for this our needy life . Hom. VII . p. 3. When we have sufficiently pray'd for things belonging to the soul , then may we lawfully and with safe conscience pray also for our bodily necessities , as meat , drink , clothing health of body , deliverance out of prison , good luck ( i. e. success ) in our daily affairs , &c. according as we shall have need . Expl. 104. The former Petitions did respect God ; and this is the first of those which doth concern our selves . In which Petition ( 1 ) Somewhat is imply'd , as ( 1 ) That we depend upon God for the necessities of life . ( 2 ) That these are only to be desired so far as they may help us in the doing of his will. ( 3 ) That the frailty of our natures is such , that they stand in need of daily supplies of these necessaries . ( 4 ) That our care in reference to these things is neither to be immoderate , for we are to ask but for bread , i. e. necessity ; nor to look far , as is imply'd in that word day . ( 5 ) That having food and rayment we be therewith content . ( 6 ) That however men in their honest Callings do take pains for necessaries , yet they are the free gift of God. ( 2 ) In the Petition we are to ask , ( 1 ) necessaries of life , called in Scripture food and rayment , and here bread . ( 2 ) All means and helps to obtain these . ( 3 ) A blessing upon them ; for these three things are included in this one word [ bread ] . A. 105. In the fifth Petition , which is , And forgive us our debts , as we forgive our debtors ; We pray , that God for Christs sake would freely pardon all our sins p , which we are the rather encouraged to ask , because by his grace we are enabled from the heart to forgive others q To. 2. Hom. IX . Dissention and discord interrupt prayer . — For the Lords Prayer hath not only a respect to particular persons , but to the whole universal , in the which we openly pronounce , that we will forgive them which have offended against us , even as we ask forgiveness of our sins of God. Hom. VII . p. 2. What if we be sinners , shall we not therefore pray unto God ? or shall we despair to obtain any thing at his hands ? Why did Christ then teach us to ask forgiveness of our sins , &c. Expl. 105. In reference to the petition about forgiveness , there is ( 1 ) something imply'd . ( 2 ) The matter of the Petition , and ( 3 ) the illustration of it . 'T is imply'd , ( 1 ) That man is naturally a guilty creature , and under the condemnation , and consequently obnoxious to the curse of the Law , both by reason of Original and Actual sin . ( 2 ) That of himself he cannot make satisfaction to Divine Justice , nor any other for him ( Christ only excepted , who is God as well as man ) . For if man , or any other creature for him , could satisfie Gods justice , he might then stick to that plea , and stand at the bar of Justice ; whereas he is now forc'd to the throne of Grace . ( 3 ) That God only can forgive sin , for man is here directed only to God. ( 4 ) That confession of sin , and petition unto God for pardon , is the way to obtain this pardon in and through Christ. ( 2 dly , ) The matter of the petition , or that we pray for , 't is directly and expresly remission ( or forgiveness ) of sins , and then consequently the imputation of Christs righteousness to us , by virtue whereof we may find acceptance with God the Father , in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life ; so in this Petition , by forgiveness we may understand that which is so necessary to eternal life , Christs righteousness to be imputed to us ; or in one word , in this Petition we beg justification of our persons , as in the next we beg sanctification of our natures , hearts , and lives . In short , sith there is forgiveness with God that he may be feared , we who are so many condemned Malefactors must make our application and our supplication to him , and to him alone for pardon ; for sin is such a burden , and of such intolerable weight , that 't is only omnipotent mercy that can remove the guilt of it from the consciences of men , it being an opposition to the holiness of Gods nature , who is infinite ; as well as a violation of that Law which is exceeding broad ; and therefore , by the way , sin may very well pass for the greatest of evils , sith ( 1 ) only the righteousness of Christ is broad enough to cover it , that the shame of the sinners nakedness may not appear ; ( 2 ) only the mercy of an infinite God could pardon it ; ( 3 ) sith 't is a down-right defacing of the image of God in man , and instead thereof drawing the black lines or image of Satan upon mans soul ; ( 4 ) and is consequently the greatest enemy to mans happiness and perfection ; ( 5 ) It doth procure for the impenitent unpardoned sinner , the eternal wrath of God and flames of hell . Q. But it may be here demanded , why our sins are called debts ? For an Answer we are to know in the general , that they are not so properly , but metaphorically , with allusion to those debts that are contracted between man and man ; for God is not to be consider'd properly as a Creditor , but as a Governour ; so that in strict sense our obedience ( rather than our sin ) is our debt to God , and such a debt as we owe to him by the Law of our Creation ; so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God , and 't is our just debt , and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self , this being a due debt to Gods Justice , as obedience is to his Authority , however we cannot pray that this debt of punishment be remitted , except we beg that guilt ( which is an obligation to punishment ) be first removed . ( 3ly ) We have the illustration of the matter of this Petition , by an apt similitude or resemblance , sc. as we forgive our debtors ) , which words with reference to God , are not to be considered either as a rule that God should proceed in the same manner , to forgive us as we do others , or as a standard that God should measure out so many pardons to us as we give to those who do offend us , but ( 1 ) as an argument , ( 2 ) as an evidence . The argument proceeds from the Jess to the greater ; that if we who have ( but as it were ) a drop of mercy , can forgive others , how much more will God ( who is an Ocean of free-grace and love it self ) forgive us ; not that our forgiving others is meritorious of Gods forgiving us . ( 2 ) Our forgiving others , when 't is done freely and heartily and universally , 't is a fruit of the love and mercy of God shed abroad in our hearts , an evidence of true grace in the soul , or of sanctification , and those whom he has sanctified he has also justified . A. 106. In the sixth Petition , which is , And lead us not into temptation , but deliver us from evil ; We pray , that God would either keep us from being tempted to sin r , or support and deliver us when we are tempted s To. 2. Hom. IX . — Must crave continually of god the help of his holy Spirit , so to rule their hearts , left hatred and debate do arise , — brawlings , tauntings , — cursings and fightings . Which are from the ghostly enemy , who taketh great delight therein . — They are compassed by the Devil , whose temptation if followed must needs begin and weave the web of all miseries and sorrows . — They will not consider the crafty trains of the Devil , and therefore give not their thoughts to pray to God , that he would vouchsafe to repress his power . Expl. 106. In this Petition there are two things necessarily suppos'd , as ( 1 ) The wickedness or perversness of mans nature to sin , for when we beg that God would not lead us into temptation , we do own a proneness to fall into it . ( 2 ) The weakness of mans nature to resist temptations , or to come off without any final damage when we are tempred , for therefore do we pray to God to deliver us from evil ; that if the wise God , in his wise and just providence , for holy and just ends , do so order things , that we be assaulted by the Devil , the World , or the Flesh , yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome , but that we may recover as a Bird out of the snare of the Fowler . We do not absolutely pray against afflictions ( though these are also tentations ) and lead us not , &c. but we do absolutely pray to be delivered from the evil of sin , and this by God alone , who can bring good out of evil . A. 107. The Conclusion of the Lords-Prayer , which is , For thine is the Kingdom , and the Power , and the Glory , for ever , Amen ; teacheth us , to take our encouragement in prayer from God only t , and in our prayers to praise him , ascribing Kingdom , power , and glory to him u and in testimony of our desire and assurance to be heard , we say , Amen w To. 2. Hom. IX . [ Amen ] which word is as much as to say , as truth , that the blessing or thanksgiving may be confirm'd . Expl. 107. In this Conclusion we are taught , ( 1 ) Self-denial , and the renouncing of all worth and merit in our selves ; for we are not to say , Lord do thus and thus , for I am worthy , for whom thou shouldst do so and so , but for thine is the Kingdom , &c. i. e. Thou who hast commanded us to pray for what we need , hast Power to give us what we beg , though in our selves never so unworthy . From that word therefore [ Lord ] we may note , ( 1 ) That answering of prayers is a special part of Gods providence in governing the world , which he will have every supplicant to own and acknowledg . The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer . ( 2 ) From those words [ and the Power ] we may note , sc. That what God may do as Governour of the world , in answering prayers by virtue of his supreme Authority , that he hath strength and ability to execute and perform . ( 3 ) From those words [ and the Glory ] observe , ( 1 ) That God looks upon it as one of his Titles of Honour , to be a God hearing prayers ; ( 2 ) That therefore in our prayers ( as well as in any other part of Divine worship ) we should principally aim at the honour of God ; and 't is one of the greatest arguments we can have of hope to speed , when our design is rather to gloririfie God than to gratifie our selves . ( 3 ) That the Kingdom and Power of God , and that honour which does redound to him from both these are everlasting . ( 4 ) That Praise should accompany Prayer . ( 5 ) That whatever we ask of God in the name of Christ , according to his will , believing we shall receive , for that 's the meaning of that word which doth seal up this Prayer , Amen ; because so it is , or so be it , or ( in the words of Christ ) be it unto thee even as thou wilt ; a greater encouragement than which unto prayer no rational supplicant can desire , for 't is no more than ask and have , that your joy may be full . FINIS . Notes, typically marginal, from the original text Notes for div A26345-e230 a Psal. 87.5 , 6. b Ier. 9 3. c Gen. 14.14 . d Hos. 4.6 . e Eph. 4.18 . f Isa. 27.11 . g Act. 3.6 . h 1 Cor. 3.2 . Heb. 5.12 . i Mat. 4.4 . Amos 8.11 . k Luk 8.26 , 37. — 9 , 5. — 10 , 11 , 12. l Mat. 10.14 , 40 , &c. m Zach. 5. n Ier. 36 : 23. o 2 Cor. 4.3 : p Rom. 10.1 . q Gal. 6.6 . r Deut. 11.18 , 19 , &c. — 6.6 , 7 , 8. — 4.9 . Eph. 6.4 . Isa. 28.10 . Ex. 13.8 . Psal. 78.5 . Prov. 22.6 . — 29 ▪ 3. — 10.1 . — 1.10 . — 4.1 , 2. Col. 3.11 , 12. Gen. 18.18 , 19. 2 Tim. 1.5 . with 3.15 , &c. s 1 Tim. 4.3 , 4 , 5. Ioh. 8.29 . t 1 Tim. 3.5 . u 1 Pet. 2.2 . Isa. 55.1 , 2. * Sir Edwyn Sands observed Eighty years ago , that this was a notable means for the growth of the Reformed Religion . x Deut. 17.18 , 19. y Prov. 29.15 , 17. with 4. 1 Sam. 2.23 , &c. — 3.13 . Luk. 12.47 , 48. Prov. 1.24 , 25 , &c. * Decemb●r , 1670. 1 Tim. 6.3 . Eccl. 12.13 . Joh. 13.17 . Phil. 4.13 . 1 Cor. 9.23 , 27. Mat. 10.13 , 14 , -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 , 48. Notes for div A26345-e5910 Prov. 19.2 . Heb. 12.13 . 1552. 1562. Artic. XXXV . 13 Eliz. c. 5. 1655. Dec. 11. 1670. Notes for div A26345-e8640 What is the chief End of Man ? a 1 Cor. 10.31 . Whether therefore ye eat , or drink , or whatsoever ye do , do all to the glory of God. b Psal. 73.25 . Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . 26. My flesh and my heart saileth , but God is the strength of my heart , and my portion for ever . What Rule hath God given to direct us how we may glorifie and enjoy him ? c Eph. 2.20 . And are built upon the foundation of the Apostles and Prophets , Iesus Christ himself being the chief Corner-stone . d 2 Tim. 3.16 . All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness . e 1 Joh. 1.3 . That which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the Father , and with his Son Iesus Christ. What do the Scriptures principally teach ? f 2 Tim. 1.13 . Hold fast the form of sound words , which thou hast heard of me , in faith and love which is in Christ Iesus . What is God ? g Joh. 4.24 . God is a Spirit , and they that worship him , must worship him in spirit , and in truth . h Job 11.7 . Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? i Psal. 90.2 . From everlasting to everlasting thou art God. k Jam. 1.17 . The Father of lights , with whom there is no variableness , neither shadow of turning . l Exod. 3.14 . And God said unto Moses , I am that I am ; and he said , thus shalt thou say unto the children of Israel , I AM hath sent me unto you ▪ m Psal. 147.5 . Great is our Lord , and of great power , his understanding is infinite . n Rev. 4.8 . Holy , holy , holy Lord God Almighty , which was ▪ and is , and is to come . o Exod. 34.6 . The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth : 7. Keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . g Joh. 4.24 . God is a Spirit , and they that worship him , must worship him in spirit , and in truth . h Job 11.7 . Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? i Psal. 90.2 . From everlasting to everlasting thou art God. k Jam. 1.17 . The Father of lights , with whom there is no variableness , neither shadow of turning . l Exod. 3.14 . And God said unto Moses , I am that I am ; and he said , thus shalt thou say unto the children of Israel , I AM hath sent me unto you , m Psal. 147.5 . Great is our Lord , and of great power , his understanding is infinite . n Rev. 4.8 . Holy , holy , holy Lord God Almighty , which was , and is , and is to come . o Exod. 34.6 . The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth : 7. Keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . Are there more Gods than one ? p Deut. 6.4 . Hear , O Israel , the Lord our God is one Lord. q Jer. 10.10 . But the Lord he is the true God , he is the living God , and an everlasting King. How many persons are there in the Godhead ? r Mat. 28.19 . Go ye therefore and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . s 1 Joh. 5.7 . For there are three that bear record in Heaven , the Father , the Word , and the Holy Ghost , and these three are one . What are the Decrees of God ? t Eph. 1.11 . Being predestinated , according to the purpose of him who worketh all things after the counsel of his own will. 12. That we should be to the praise of his glory . How doth God execute his Decrees ? u Rev. 4.11 . Thou hast created all things , and for thy pleasure they are and were created . w Dan. 4.35 . He doth according to his will , in the army of heaven , and among the inhabitants of the earth . What is the work of Creation ? x Gen 1.1 . In the beginning God created the Heaven and the Earth . y Heb. 11.3 . Through faith we understand that the worlds were framed by the word of God ; so that things which were seen , were not made of things that do appear . z Gen. 1.31 . And God saw every thing that he had made , and behold it was very good , and the evening and the morning were the sixth day . How did God create man ? a Gen. 1.27 . So God created man in his own Image , in the Image of God created he him , male and female created he them . b Col. 3.10 . And have put on the new man , which is renewed in knowledg , after the image of him that created him . Eph. 4.24 . And that ye put on the new man , which after God is created in righteousness , and true holiness . c Gen. 1.28 . And God blessed them , and God said unto them , Be fruitful and multiply , and replenish the earth , and subdue it ; and have dominion over the fish of the sea , and over the fowl of the air , and over every living thing that moveth upon the earth . What are Gods works of Providence ? d Psal. 145.17 . The Lord is righteous in all his ways , and holy in all his works . e Isa. 28.29 . This also cometh forth from the Lord of hosts , which is wonderful in counsel , and excellent in working . f Heb. 1.3 . Upholding all things by the word of his power . g Psal. 103.19 . His kingdom ruleth over all . Mat. 10.29 . Are not two sparrows sold for a farthing ? and one of them shall not fall to the ground without your Father . What special act of Providence did God exercise towards man , in the estate wherein he was created ? h Gal. 3.12 . And the law is not of faith , but the man that doth them shall live in them . i Gen. 2.17 . But of the tree of knowledg of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof , thou shalt surely die . Did our first Parents continue in the estate wherein they were created ? k Eccl. 7.29 . God hath made man upright , but they have sought out many inventions . What is sin ? l 1 Joh. 3.4 . Whosoever committeth sin , transgresseth also the law ; for sin is the transgression of the law . What was the sin whereby our first Parents sell from the estate wherein they were created ? m Gen. 3.6 . And when the woman saw that the Tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise ; she took of the fruit thereof and did eat , and gave also to her husband and he did eat . 7. And the eyes of them both were opened , and they knew that they were naked . 8. And Adam and his wife hid themselves from the presence of the Lord , among the trees of the garden . Did all mankind fall in Adams first transgression ? n Gen. 1.28 . And God blessed them , and God said unto them , Be fruitful , and multiply , and replenish the Earth . Gen. 2.16 . And the Lord God commanded the man , saying , Of every Tree in the Garden thou maist freely eat . 17. But of the Tree of the knowledg of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof thou shalt surely die . o Rom. 5.18 . By the offence of one , judgment came upon all to condemnation . Into what estate did the fall bring mankind ? p Rom. 5.12 . By one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Wherein consists the sinfulness of that estate whereunto man fell ? q Rom. 5.19 . By one mans disobedience many were made sinners . r Rom. 3.10 . There is none righteous , no not one . s Eph. 2.1 . You hath he quickened , who were dead in trespasses and sins . Psal. 51.5 . Behold , I was shapen in iniquity , and in sin did my mother conceive me ? t Mat. 15.19 . For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false-witness , blaspemies . 20. These are the things which defile a man. What is the misery of that estate whereunto man fell ? u Gen. 3.8 ▪ Adam and his wife hid themselves from the presence of the Lord God , amongst the Trees of the Garden . 24. So he drove out the man. w Eph. 2.3 . And were by nature , children of wrath , even as others . Gal. 3.10 . Cursed is every man that continueth not in all things which are written in the Book of the Law to do them . x Rom. 6.23 . The wages of sin is death . Mat. 25.41 . Then shall he say unto them on the left hand , Depart from me ye cursed into everlasting fire , prepared for the Devil and his angels . Did God leave all mankind to perish in the estate of sin and misery ? y Eph. 1.4 . According as he hath chosen us in him , before the foundation of the world . z Rom. 3.21 . But now the righteousness of God without the law is manifested , being witnessed by the Law and the Prophets . 22 : Even the righteousness of God , which is of Faith by Iesus Christ , unto all , and upon all that believe . Who is the Redeemer of Gods Elect ? a 1 Tim. 2.5 . For there is one God , and one Mediator between God and men , the man Christ Iesus . b Joh. 1.14 . And the word was made flesh , and dwelt among us . c Rom. 9.5 . Whose are the Fathers , and of whom as concerning the flesh , Christ came , who is over all , God blessed for ever . d Heb. 7.24 . But this man , because he continueth ever , hath an unchangeable priesthood . How did Christ being the Son of God , become man ? e Heb. 2.14 . For as much then as the children are partakers of flesh and blood , he also himself likewise took part in the same . f Mat. 26.38 . Then saith he unto them , My soul is exceeding sorrowful , even unto death . g Luk. 1.31 . Behold thou shalt conceive in thy womb , and bring forth a Son , and shalt call his Name Iesus . 35. The holy Ghost shall come upon thee , and the power of the highest shall over-shadow thee . h Heb. 7.25 . Such a High-Priest became us , who is holy , harmless , undefiled , separate from sinners . What Offices doth Christ execute as our Redeemer ? i Act. 3.20 . Moses truly said unto the fathers , A Prophet shall the Lord your God raise up unto you of your brethren , like unto me , him shall ye hear in all things whatsoever he shall say unto you . k Heb. 5.6 . Thou art a Priest for ever , after the order of Melchisedec . l Psal. 2.6 . Yet have I set my King upon my holy hill of Sion . How doth Christ execute the office of a Prophet ? m Joh. 1.18 . No man hath seen God at any time ; the only begotten Son , which is in the bosom of the Father , he hath declared him . n Joh. 20.31 . These things are written , that ye might believe that Iesus is the Christ , the Son of God ; and that believing ye might have life through his Name . o Joh. 14.26 . The Comforter which is the holy Ghost , whom the Father will send in my Name , he shall teach you all things . How doth Christ execute the office of a Priest ? p Heb. 9.28 . Christ was once offered to bear the sins of many . q Heb. 2.17 . In all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High-Priest , in things pertaining to God to make reconciliation for the sins of the people . r Heb. 7.25 . He is able to save them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them . How doth Christ execute the office of a King ? s Psal. 110.3 . Thy people shall be willing in the day of thy power . t Isa. 33.22 . The Lord is our Iudg , the Lord is our Law-giver , the Lord is our King , he will save us . u 1 Cor. 15.25 . For he must reign , till he hath put all his Enemies under his feet . Wherein did Christs Humiliation consist ? w Luk. 2.7 . And she brought forth her first born Son , and wrapped him in Swadling-clothes , and laid him in a manger . x Gal. 4.4 . God sent forth his Son , made of a woman , made under the Law. y Isa. 53.3 . He is despised and rejected of men , a man of sorrows , and acquainted with grief . z Mat. 27.46 . And about the ninth hour , Iesus cried with a loud voice , My God , my God , why hast thou forsaken me ? a Phil. 2.4 . He humbled himself , and became obedient unto death , even the death of the Cross. b Mat. 14.40 . As Ionas was three days and three nights in the Whales belly , so shall the Son of man be three days and three nights in the heart of the earth . Wherein consisteth Christs Exaltation ? c 1 Cor. 15.4 . And that he was buried , and that he rose again the third day , according to the Scriptures . d Mark 16.19 . So then , after the Lord had spoken unto them , he was received up into heaven , and sat on the right hand of God. e Act. 17.31 . He hath appointed a day in the which he will judg the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . How are we made partakers of the Redemption purchased by Christ ? f Joh. 1.12 . As many as received him , to them gave he power to become the Sons of God. g Tit. 3.5 . Not by works of righteousness which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost . Which he shed on us abundantly through Iesus Christ our Saviour . How doth the Spirit apply to us the Redemption purchased Christ ? h Eph. 9.8 . By grace ye are saved through faith , and that not of your selves , it is the gift of God. i Eph. 3.17 . That Christ may dwell in your hearts by saith . 1 Cor. 1.9 . God is faithful , by whom ye were called into the fellowship of his Son Iesus Christ. What is Effectual Calling ? k 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling . l Act. 2.37 . Now when they heard this , they were pricked in their hearts , and said unto Peter , and to the rest of the Apostles , Men and brethren , what shall we do ? m Act. 26.18 . To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God. n Ezek. 36.26 . I will take away the stony heart out of your flesh , and I will give you a heart of flesh . o Joh. 6.44 . No man can come unto me , except the Father which hath sent me , draw him . 45. Every man that hath heard , and hath learned of the Father , cometh unto me . What benefits do they , that are effectually called , partake of in this life ? p Rom. 8.30 . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . q Eph. 1.5 . Having predestinated us to the adoption of children by Iesus Christ unto himself . r 1 Cor. 1.30 . Of him ye are in Christ Iesus , who of God is made unto us wisdom and righteousness , and sanctification , and redemption . What is Iustification ? s Eph. 1.7 . In whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . t 2 Cor. 5.21 . For he hath made him sin for us that knew no sin , that we might be made the righteousness of God in him . u Rom. 5.19 . As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous . w Gal. 2.16 . Knowing that a man is not justified by the works of the Law , but by the faith of Iesus Christ , even we have believed in Iesus Christ , that we might be justified by the faith of Christ. What is Adoption ? x 1 Joh. 3.1 . Behold what manner of love the Father hath bestowed upon us , that we should be called the sons of God! y Joh. 1.12 . As many as received him , to them gave he power to become the sons of God , even to them that believe on his Name . Rom. 8.17 . And if children , then heirs , heirs of God , and joint-heirs with Christ. What is Sanctification ? z 2 Thes. 2.13 . God hath from the beginning chosen you to salvation , through sanctification of the Spirit . a Eph. 4.24 . And that ye put on the new man , which after God is created in righteousness , and true holiness . b Rom. 8.1 . There is therefore now no condemnation to them which are in Christ Jesus , who walk not after the flesh , but after the Spirit . What are the benefits which in this life do accompany or flow from Iustification , Adoption , and Sanctification ? c Rom. 5.1 . Being justified by Faith , we have peace with God through our Lord Iesus Christ. 2. By whom also we have access by faith into this grace wherein we stand , and rejoice in hope of the glory of God. 5. And hope mak●●● not ashamed , because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us . d Prov. 4.18 . The path of the just is as the shining light , that shineth more and more unto the perfect day . e 1 Joh. 5.13 . These things have I written unto you that believe on the Name of the Son of God , that ye may know that ye have eternal life . What benefits do Believers receive from Christ at their resurrection ? f Heb. 12.23 . And to the spirits of just men made perfect . g Phil. 1.23 . Having a desire to depart , and to be with Christ. h 1 Thes. 4.14 . Them also which sleep in Iesus , will God bring with him . i Isa. 52.7 . He shall enter into peace , they shall rest in their beds , each one walking in his uprightness . k Job 19.26 . And though after my skin , worms destroy this body , yet in my flesh shall I see God. What benefits do Believers receive from Christ at the Resurrection ? l 1 Cor. 15.43 . It is sown in dishonour , it is raised in glory . m Mat. 10.32 . Whosoever shall confess me before men , him will I also confess before my Father which is in Heaven . n 1 Joh. 3.2 . When he shall appear , we shall be like him , for we shall see him as he is . o 1 Thes. 4.17 . And so shall we ever be with the Lord. What is the duty which God requireth of man ? p Mic. 6.8 . He hath shewed thee , O man , what is good ; and what doth the Lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy God. ? What did God at first reveal unto man for the rule of his obedience ? q Rom. 2.14 . For when the Gentiles which have not the the Law , do by nature the things contained in the Law ; these having not the Law , are a Law unto themselves . 15. Which shew the work of the Law written in their hearts . Where is the Moral Law summarily comprehended ? r Deut. 10.4 . And he wrote on the Tables according to the first writing , the Ten Commandments . Mat 19.17 . If thou wilt enter into life , keep the Commandments . What is the sum of the Ten Commandments ? s Mat. 22.37 . Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . 38. This is the first and great Commandment . 39. And the second is like unto it , Thou shalt love thy neighbour as thy self . 40. On these two Commandments hang all the Law and the Prophets . What is the Preface to the Ten Commandments ? t Exod. 20.2 . What doth the Preface to the Ten Commandments teach us ? u Deut. 11.1 . Thou shalt love the Lord thy God , and keep his charge , and his statutes , and his judgments , and his Commandments alway . Luk. 1.74 . That we being delivered out of the hands of our enemies , might serve him without fear . 75. In holiness and righteousness before him , all the days of our lives . What is the first Commandment ? What is required in the first Commandment ? w 1 Chron. 28.9 . And thou Solomon my Son , Know thou the God of thy Father . x Deut. 26.16 . Thou hast avouched the Lord this day to be thy God , and to walk in his ways , and to keep his statutes , and his Commandments , and his judgments , and to hearken to his voice . y Mat. 4.10 . Thou shalt worship the Lord thy God , and him only shalt thou serve . What is forbidden in the first Commandment ? z Psal. 14.1 . The fool hath said in his heart there is no God. a Rom. 1.20 . So that they are without excuse . 21. Because that when they knew God , they glorified him not as God. b Psal. 81.11 . But my people would not hearken unto my voice , and Israel would none of me . c Rom. 1.25 . Who changed the truth of God into a lye , and worshipped and served the creatures more than the Creator , who is blessed for ever . What are we especially taught by these words [ before me ] in the first Commandment ? d Psal. 44.20 . If we have forgotten the name of our God , or stretched out our hands to a strange God. 21. Shall not God search out this ? What is the second Commandment ? What is required in the second Commandment ? e Deut. 32.46 . Set your hearts unto all the words which I testifie among you this day , which ye shall command your children to observe , to do all the words of this Law. Mat. 28.20 . Teaching them to observe all things whatsoever I have commanded you . f Deut. 12.32 . What thing soever I command you , observe to do it ; thou shalt not add thereto , nor diminish from it . What is forbidden in the second Commandment ? g Deut. 4.15 . Take ye therefore good heed unto your selves ; for ye saw no manner of similitude in the day that the Lord spoke unto you in Hor●● . 16. Lest you corrupt your selves , and make you a graven Image . h Col. 2.18 . Let no man beguile you of your reward in a voluntary humility , and worshipping of Angels , intruding into those things which he hath not seen , vainly puss't up by his fleshly mind . What are the Reasons annexed to the second Commandment ? i Psal. 95.2 . Let us come before his presence with thanksgiving , and make a joyful noise unto him with Psalms . 3. For the Lord is a great God , and a great King above all Gods. k Psal. 45.11 . He is thy Lord , and worship thou him . l Exod. 34.14 . Thou shalt worship no other God ; for the Lord whose name is jealous , is a jealous God. Which is the third Commandment ? What is required in the third Commandment ? m Psal. 92.2 . Give unto the Lord the glory due unto his Name . n Rev. 15.3 . Great and marvelous are thy works , Lord God Almighty , just and true are thy ways thou King of Saints . 4. Who shall not fear thee , O Lord , and glorifie thy Name ? o Eccles. 5.1 . Keep thy feet when thou goest to the house of God , and be more ready to hear , than to give the sacrifice of fools . p Psal. 38.2 . I will worship towards the holy Temple , and praise thy Name for thy loving-kindness , and for thy Truth 's for thou hast magnified thy Word above all thy Name . q Job 36.24 . Remember that thou magnifie his work which men behold . What is forbidden in the third Commandment ? r Mal. 2.2 . If ye will not hear , and if you will not lay it to heart , to give glory unto thy Name , saith the Lord of Hosts , I will even send a curse upon you . What is the reason annexed to the third Commandment ? s Deut. 28.58 . If thou wilt not observe to do all the words of this Law , that thou mayest fear this glorious and fearful Name , the Lord thy God. 59. Then the Lord will make thy plagues wonderful . Which is the fourth Commandment ? What is required in the fourth Commandment ? t Deut 19.30 . Ye shall keep my Sabbath , and reverence my Sanctuary . I am the Lord. Deut. 5.12 . Keep the Sabbath-day to sanctifie it , as the Lord thy God hath commanded thee . Which day of the seven hath God appointed to be the weekly Sabbath ? u Gen. 2.3 . And God blessed the seventh day , and sanctified it , because that in it he had rested from all his work , which God created and made . w Act. 20.7 . And upon the first day of the Week , when the Disciples came together to break bread , Paul preached unto them . Rev. 1.10 . I was in the Spirit upon the Lords day . How is the Sabbath to be sanctified ? x Lev. 23.3 . Six days shall work be done , but the seventh day is the Sabbath of rest , an holy convocation ; ye shall do no work therein . y Psal. 92.1 . A Psalm or Song for the Sabbath-day . It is a good thing to give thanks unto the Lord , and to sing praises unto thy Name , O most High. 2. To shew forth thy loving-kindness in the morning , and thy faithfulness every night . z Mat. 12.11 . What man shall there be among you , that shall have one sheep , and if it fall into a pit on the Sabbath-day , will not he lay hold on it , and list it out ? 12. How much then is a man better than a sheep ? wherefore it is lawful to do well on the Sabbath-day . What is forbidden in the fourth Commandment ? a Mal. 1.13 . Ye said also , behold what a weariness is it ? and ye have snuffed at it , saith the Lord of Hosts ; and ye brought that which was torn , and the lame , and the sick ; thus you brought an offering , should I accept this at your hands , saith the Lord ? b Ezek 23.38 . They have defiled my Sanctuary in the same day , and have profaned my Sabbaths . c Isa. 58.13 . If thou turn away thy foot from the Sabbath , from doing thy pleasure on my holy day ; and call the Sabbath a delight , the holy of the Lord , honourable , and shall honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words . What are the Reasons annexed to the fourth Commandment ? d Exod. 31.15 . Six days may work be done , but in the seventh is the Sabbath of rest . 16. Wherefore the children of Israel shall keep the Sabbath . e Lev. 23.3 . Ye shall do no work therein , it is the Sabbath of the Lord in all your dwellings . f Exod. 31.17 . It is a sign between me and the children of Israel for ever ; for in six days the Lord made heaven and earth , and on the seventh day he rested and was refreshed . g Gen. 2.3 . And God blessed the seventh day , and sanctified it . Which is the fifth Commandment ? What is required in the fifth Commandment ? h Eph. 5.21 . Submitting your selves one to another in the fear of God. 22. Wives submit your selves unto your own Husbands , as unto the Lord. Eph. 6.1 . Children , obey your Parents in the Lord. 5. Servants , be obedient to them that are your Masters according to the flesh . Rom. 13.1 . Let every soul be subject to the higher powers . Eph 6.9 . And ye Masters do the same things unto them , knowing that your Master also is in heaven . k Rom. 12.10 . Be kindly affectioned one to another with brotherly love , in honour preferring one another . What is forbidden in the fifth Commandment ? l Rom. 13.7 . Render therefore to all their dues , tribute to whom tribute is due , custom to whom custom , fear to whom fear , honour to whom honour . 8. Owe no man any thing , but to love one another . What is the Reason annexed to the fifth Commandment ? m Eph. 6.2 . Honour thy Father and thy Mother ( which is the first Commandment with promise ) . 3. That it might be well with thee , and that thou mayest live long on the earth . Which is the sixth Commandment ? What is required in the sixth Commandment ? n Eph. 5.28 . So ought men to love their Wives , even as their own bodies . 29. For no man ever yet hated his own flesh , but nourisheth and cherisheth it . o Psal. 82.3 . Defend the poor and fatherless . 4. Deliver the poor and needy . Job . 9.13 ▪ The blessing of him that was ready to perish , came upon me . What is forbidden in the sixth Commandment ? p Act : 16.28 . Paul cried with a loud voice , saying , Do thy self no harm . q Gen. 9.6 . Whoso sheddeth mans blood , by man shall his blood be shed . r Prov. 24.11 . If thou forbear to deliver them that are drawn unto death , and those that are ready to be slain . 12. If thou sayest , Behold we know it not , doth not he that pondereth the heart , consider it ? Which is the seventh Commandment ? What is required in the seventh Commandment ? s 1 Thes. 4.4 . That every one of you should know how to possess his vessel in sanctification and honour . t Eph. 5.11 . And have no fellowship with the unfruitful works of darkness , but reprove them rather . 12. For it is a shame even to speak of those things which are done of them in secret . u 1 Tim. 2.22 . Flee also youthful lusts , but follow righteousness , faith , charity . w Col. 4.6 . Let your speech be alway with grace , seasoned with salt . x 1 Pet. 3.2 . While they behold your chast conversation with fear . What is forbidden in the seventh Commandment ? y Mat. 5.28 . Whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . z Eph. 5.4 . Neither filthiness , nor foolish talking , nor jesting , which are not convenient . a Eph. 5.3 . Fornication and all uncleanness , let it not be once named amongst you . Which is the eighth Commandment ? What is required in the eighth Commandment ? b Rom. 12.17 . Provide things honest in the sight of all men . Prov. 15.23 . Be thou diligent to know the state of thy flocks , and look well to thy herds . c Lev. 25.35 . If thy brother be waxen poor , and faln in decay with thee , then thou shalt relieve him . Phil. 2.4 . Look not every man on his own things , but every man also on the things of others . What is forbidden in the eighth Commandment ? d 1 Tim. 5.8 . If any provide not for his own , and especially for those of his own house , he hath denyed the faith , and is worse than an Infidel . Prov. 28.19 . He that followeth after vain persons , shall have poverty enough . e Prov. 21.6 . The getting of Treasures by a lying tongue , is a vanity tossed to and fro of them that seek death . Job 20.19 . Because he hath oppressed , and hath forsaken the poor : because he hath violently taken away a house which he builded not . 29. Surely he shall not feel quietness in his belly . Which is the ninth Commandment ? What is required in the ninth Commandment ▪ f Zech. 8.16 . Speak ye every man the truth to his neighbour . g 1 Pet. 3.16 . Having a good conscience , that whereas they speak evil of you , as of evil-doers , they may be ashamed that falsly accuse your good conversation in Christ. Act. 25.10 . Then Paul said , I stand at Cesars judgment seat ; to the Iews have I done no wrong . h 3 Joh. 12. Demetrius hath a good report of all men , and of the truth it self ; yea , and we also bear record . i Prov. 14.5 . A faithful witness will not lye . 25. A true witness delivereth souls . What is forbidden in the ninth Commandment ? k Rom. 3.13 . With their tongues they have used deceit . l Job 27.5 . God forbid that I should justifie you ; till I dye , I will not remove my integrity from me . m Psal. 15.3 . He that backbiteth not with his tongue , nor doth evil to his neighbour , nor taketh up a reproach against his neighbour . Which is the tenth Commandment ? What is required in the tenth Commandment ? n Heb. 13.5 . Let your conversation be without covetousness , and be content with such things as ye have : o Rom. 12.15 . Rejoice with them that do rejoice , and weep with them that weep . 1 Cor. 13.4 . Charity suffereth long , and is kind ; charity envieth not ; charity vaunteth not it self , is not passed up . 5. Doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil . 6. Rejoiceth not in iniquity , but rejoiceth in the truth ▪ What is forbidden in the tenth Commandment ? p 1 Cor. 10.10 . Neither murmur ye as some of them also murmured , and were destroyed of the destroyer . q Gal. 5.5 . Let us not be desirous of vain-glory , provoking one another , envying one another . r Col. 3.5 . Mortifie therefore your members which are upon the earth ; fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is Idolatry . Is any man able perfectly to keep the Commandments of God ? s Eccles. 7.20 . For there is not a just man upon earth , that doth good , and sinneth not . t Gen. 8.21 . The imagination of mans heart is evil from his youth . u Jam. 3.8 . The tongue can no man tame , it is an unruly evil , full of deadly poyson . w Jam. 3.2 . In many things we offend all . Are all the transgressions of the Law equally hainous ? x Joh. 19.11 . He that delivered me unto thee , hath the greater sin . What doth every sin deserve ? y Gal. 3.10 . Cursed is every one that continueth not in all things that are written in the book of the Law , to do them . Mat. 25.41 . Then shall he say unto them on the left hand , Depart from me ye cursed , into everlasting fire , prepared for the Devil and his Angels . What doth God require of us , that we may escape the wrath and curse due unto us for sin ? z Act. 20.21 . Testifying both to the Iews , and also to the Greeks , repentance towards God , and faith towards our Lord Iesus Christ. a Prov. 2.1 . My Son , if thou wilt receive my words , and hide my Commandment with thee . 2. So that thou incline thine ear unto wisdom , and apply thine heart to understanding . 3. Yea , if thou cryest after knowlèdg , and liftest up thy voice for understanding . 4. If thou seekest for her as silver , and searchest for her as for hid treasure . 5. Then shalt thou understand the fear of the Lord , and find the knowledg of God. What is faith in Iesus Christ ? b Heb. 10.39 . We are not of them who draw back unto perdition , but of them that believe , to the saving of the soul. c Joh. 1.12 . As many as received him , to them gave he power to become the Sons of God , even to them that believe on his name . d Phil. 3.9 . And be found in him , not having mine own righteousness , which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by saith . e Isa. 33.22 . The Lord is our Iudg , the Lord is our Law-giver , the Lord is our King , he will save us . What is repentance unto life ? f Act. 11.18 . Then hath God also to the Gentiles granted ●epentance unto life . g Act. 2.37 . When they heard this , they were pricked in their hearts , and said unto Peter , and to the rest of the Apostles , Men and Brethren , what shall we do ? h Joel 2.13 . Rent your hearts , and not your garments , and turn unto the Lord your God , for he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil . i Jer. 31.18 . Turn thou me , and I shall be turned , for thou art the Lord my God. 19. Surely after I was turned , I repented ; and after that I was instructed , I smote upon my thigh , I was ashamed , yea , even confounded , because I did bear the reproach of my youth . k Psal. 119.59 . I thought on my ways , and turned my feet unto thy testimonies . What are the outward and ordinary means , whereby Christ communicateth to us the benefits of Redemption ? l Act. 2.41 . Then they that gladly received his word were baptized . 42. And they continued stedfastly in the Apostles doctrine and fellowship , and in breaking of bread , and in prayer . How is the Word made effectual to salvation ? m Psal. 19.7 . The Law of the Lord is perfect , converting the 〈◊〉 ; the testimony of the Lord is sure , making wise the simple . n 1 Thes. 1.6 . And ye become followers of us , and of the Lord , having received the word in much affliction , with joy of the Holy Ghost . o Rom. 1.16 . I am not ashamed of the Gospel of Christ , for it is the power of God unto salvation , to every one that believeth . How is the Word to be read and heard , that it may become effectual to salvation ? p Prov. 8.34 . Blessed is the man that heareth me , watching daily at my gates , waiting daily at the posts of my doors . q 1 Pet. 2.1 . Wherefore laying aside all malice , and all guile , and hypocrisies , and envies , and evil speakings . 2. As new born babes desire the sincere milk of the Word , that ye may grow thereby . r Psal. 119.18 . Open thou mine eyes , that I may see wonderful things out of thy Law. s Heb. 4.2 . The word preached did not profit them , being not mixed with faith in them that heard it . t 2 Thes. 2.10 . They received not the love of the truth , that they might be saved . u Psal. 119.11 . Thy Word have I hid in mine heart , that I might not sin against thee . w Jam. 1.25 . But whoso looketh into the perfect Law of liberty , and continueth therein , he being not a forgetful hearer , but a doer of the work , this man shall be blessed in his deed . How do the Sacraments become effectual means of salvation ? x 1 Cor. 3.7 . So then neither is he that planteth any thing , neither he that watereth , but God that giveth the increase . y 1 Pet. 3.21 . The like figure whereunto , euen Baptism , doth also now save us ( not the putting away the filth of the flesh , but the answer of a good conscience towards God ) by the resurrection of Iesus Christ. What is a Sacrament ? z Gen. 17.10 . This is my Covenant which ye shall keep between me and you , and thy seed after thee , Every man-child among you shall be circumcised . a Rom. 4.11 . And he received the sign of Circumcision , a seal of the righteousness of the Faith , which he had yet being uncircumcised . What are the Sacraments of the new Testament ? b Mark 16.16 . He that believeth , and is baptized , shall be saved . c 1 Cor. 11.23 . For I have received of the Lord , that which I also delivered unto you , that the Lord Iesus in the same night in the which he was betrayed , took bread , &c. What is Baptism ? d Mat. 28.19 . Go ye therefore and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . e Rom. 6.3 . Know ye not , that so many of us as were baptized unto Iesus Christ , were baptized into his death . f Rom. 6.4 . Therefore we are buried with him by Baptism into death , that like as Christ was raised up from the dead by the glory of the Father , even so also we should walk in newness of life . To whom is Baptism to be administred ? g Act. 2.41 . Then they that gladly received his word , were baptized . h Gen. 17.7 . And I will establish my Covenant between me and thee , and thy seed after thee , in their generations , for an everlasting Covenant , to be a God unto thee , and to thy seed after thee . 10. This is my Covenant which ye shall keep , between me and you , and thy seed after thee , Every man-child among you shall be circumcised . Act. 2.38 . And Peter said unto them , Repent and be baptized every one of you , in the name of Iesus Christ , for remission of sins , and ye shall receive the gift of the Holy Ghost . 39. For the promise is to you , and to your Children , and to all that an afar off , even as many as the Lord our God shall call . What is the Lords Supper ? i Luk. 22.19 . And he took Bread , and gave thanks , and brake it , and gave unto them , saying , this is my body which is given for you , this do in remembrance of me . 20. Likewise also the Cup after Supper , saying , This Cup is the New Testament in my blood , which is shed for you ▪ k 1 Cor. 10.16 . The Cup of blessing which we bless , is it not the Communion of the blood of Christ ? The Bread which we break , is it not the Communion of the body of Christ ? What is required in the worthy receiving of the Lords Supper ? l 1 Cor. 11.28 . But let a man examine himself , and so let him eat of this Bread , and drink of this Cup. 29. For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body . m 2 Cor. 13.5 . Examine your selves whether ye be in the Faith. n 1 Cor. 11.31 . If we would judg our selves , we should not be judged . o 1 Cor. 11.18 . When you come together in the Church , I hear there be divisions among you . 20. When ye come together therefore in one place , this is not to eat the Lords Supper . p 1 Cor. 5.8 . Therefore let us keep the feast , not with old leuen , neither with the leven of malice and wickedness , but with the unlevened bread of sincerity and truth . q 1 Cor. 11.27 . Wherefore , whosoever shall eat this bread , and drink this Cup of the Lord unworthily , shall be guilty of the body and blood of the Lord. What is Prayer ? r Psal. 62.8 . Trust in him at all times , ye people ; pour out your hearts before him , God is a refuge for us . s Rom. 8.27 . And he that searcheth the hearts , knoweth the mind of the Spirit , because he maketh intercession for the Saints , according to the will of God. t Joh. 16.23 . Whatsoever ye shall ask the Father in my Name , he will give it you . u Dan. 9.4 . And I prayed unto the Lord my God , and made my confession . w Phil. 4.6 . Be careful in nothing , but for every thing , by prayer and supplication , with thanksgiving , let your requests be made known to God. What Rule hath God given us , for our Direction in Prayer ? x 1 Joh. 5.14 . And this is the considence that we have in him , that if we ask any thing according to his will , he heareth us . y Mat. 9.6 . After this manner therefore pray ye ; Our Father which art in Heaven , Hallowed be thy Name , &c. What doth the Preface of the Lords Prayer teach us ? z Isa. 64.9 . Be not wrath very sore , O Lord , neither remember iniquity for ever ; behold , see we beseech thee , we are all thy people . a Rom. 8.15 . For ye have not received the spirit of bondage again to fear , but ye have received the spirit of adoption , whereby we cry , Abba Father . b Luk. 11.13 . If ye then being evil , know how to give good gifts unto your children , how much more shall your heauenly Father give the holy Spirit to them that ask him ? c Eph. 6.18 . Praying always with all prayer and supplication in the Spirit , and watching thereunto with all perseverance and supplication for all Saints . What do we pray for in the first Petition ? d Psal. 67.1 . God be merciful unto us , and bless us , and cause his face to shine upon us . 2. That thy way may be known upon the earth , and thy saving health among all Nations . 3. Let the people praise thee , O God , let all the people praise thee . e Rom. 11.36 . For of him , and through him , and to him are all things , to him be glory for ever . Amen . What do we pray for in the second Petition ? f Psal. 68.1 . Let God arise , and let his enemies be scattered ; let them also that hate him , flee before him . g Psal. 51.18 . Do good in thy good pleasure unto Sion ; build thou the walls of Ierusalem . h 2 Thes. 3.1 . Finally Brethren , pray for us , that the word of the Lord may have free course , and be glorified , even as it is with you . Rom. 10.1 . Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . i Rev. 22.20 . He which testifieth these things , saith , Surely I come quickly , Amen . Even so come Lord Iesus . What do we pray for in the third Petition ? m Psal. 119.34 . Give me understanding , and I shall keep thy Law , yea , I will observe it with my whole heart . 35. Make me to go in the path of thy Commandments , for therein do I delight . 36. Incline my heart unto thy testimonies . l Act. 21.14 . And when he would not be perswaded , we ceased , saying , The will of the Lord be done . m Psal. 103.20 . Bless the Lord ye his Angels , which excel in strength , that do his Commandments , hearkening unto the voice of his Word . 22. Bless the Lord all his works , in all places of his Dominion . Bless the Lord , O my soul. What do we pray for in the fourth Petition ? n Prov. 30.8 . Remove far from me vanity , and lies ; give me neither poverty nor riches , feed me with food convenient for me . o Psal. 90.17 . And let the beauty of the Lord our God be upon us , and establish thou the work of our hands upon us , yea the work of our hands establish thou it . What do we pray for in the fifth Petition ? p Psal. 51.1 . Have mercy upon me , O God , according to thy loving-kindness , according to the multitude of thy tender mercies , blot out my transgressions . q Mat. 6.14 For if ye forgive men their trespasses , your heavenly Father will also forgive you . What do we pray for in the sixth Petition ? r Mat. 26.41 . Watch and pray , that ye enter not into temptation . Psal. 19.13 . Keep back thy servant also from presumptuous sins , let them not have dominion over me . s Psal. 51.10 . Create in me a clean heart , O God , and renew a right spirit within me . 12. Restore unto me joy of thy salvation , and uphold me with thy free Spirit . What doth the Conclusion of the Lords Prayer teach us ? t Dan. 9.18 . We do not present our supplications before thee for our righteousness , but for thy great mercies . 19. O Lord , hear ; O Lord , forgive ; O Lord , hearken and do , defer not for thine own sake , O my God. u 1 Chron. 29.11 . Thine , O Lord , is the greatness , and the power , and the glory , and the victory , and the Majesty ; for all that is in the Heaven , and in the Earth , is thine . 13. Now therefore our God , we thank thee , and praise thy glorious Name . w Rev. 22.20 . Amen , Even so come Lord Iesus . 
A89645	----	A little starre, giving some light into the counsels and purposes of God revealed in the Scriptures. Or A catechisme, wherein these ensuing principles. 1. What God is, and how he manifests himselfe. 2 Why he made the world and man. 3. Mans condition, what, 1. by creation. 2. By his fall. 3. By being restored by Jesus Christ. 4 The uses and ends of the law. 5. What the Gospell is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9. The use and ends of the Scriptures. 10. What true prayer is. 11. Baptisme, and the Lords Supper, why, and how used. 12. Generall redemption what, and how to be adjudged of. 13. Resurrection and judgement what. 14. Heaven and Hell what, in truth and misterie. All which are briefly by way of question and answer opened and explained. / By VVilliam Mason. Mason, William, Anabaptist. 1653 Approx. 271 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A89645 Wing M948 Thomason E1505_1 ESTC R208669 99867597 99867597 119914 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89645) Transcribed from: (Early English Books Online ; image set 119914) Images scanned from microfilm: (Thomason Tracts ; 192:E1505[1]) A little starre, giving some light into the counsels and purposes of God revealed in the Scriptures. Or A catechisme, wherein these ensuing principles. 1. What God is, and how he manifests himselfe. 2 Why he made the world and man. 3. Mans condition, what, 1. by creation. 2. By his fall. 3. By being restored by Jesus Christ. 4 The uses and ends of the law. 5. What the Gospell is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9. The use and ends of the Scriptures. 10. What true prayer is. 11. Baptisme, and the Lords Supper, why, and how used. 12. Generall redemption what, and how to be adjudged of. 13. Resurrection and judgement what. 14. Heaven and Hell what, in truth and misterie. All which are briefly by way of question and answer opened and explained. / By VVilliam Mason. Mason, William, Anabaptist. [14], 186 p. Printed by G.D. for Giles Calvert at the Black Spread-Eagle neer the west end of Pauls., London, : [1653] Publication date from Wing. Annotation on Thomason copy: "may. 24 1653". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English -- Early works to 1800. Christianity -- Essence, genius, nature -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A LITTLE STARRE , Giving some light into the counsels and purposes of God revealed in the Scriptures . OR A CATECHISME , Wherein these ensuing principles . 1. What God is , and how he manifests himselfe . 2. Why he made the world and man. 3. Mans condition , what , 1. By creation . 2. By his fall . 3. By being restored by Jesus Christ . 4. The uses and ends of the Law. 5. What the Gospell is . 6. Justification what it is . 7. Sanctification what , and how it is wrought . 8. What repentance is . 9. The use and ends of the Scriptures . 10. What true prayer is . 11. Baptisme , and the Lords Supper , why , and how used . 12. Generall redemption what , and how to be adjudgedof . 13. Resurrection and Judgement what . 14. Heaven and Hell what , in truth and misterie . All which are briefly by way of Question and Answer opened and explained ▪ By VVilliam Mason . That which we have seen and heard , declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the Father , and with his Sonne Jesus Christ . 1 Joh. 1. 3. London , Printed by G. D. for Giles Calvert at the Black Spread-Eagle neer the West end of Pauls . TO ALL THE SAINTS , Scattered ( particularly ) throughout Oxford-shire , Warwick-shire , and Northampton-shire : and ( more generally ) throughout England , ( especially they under lower dispensations ) Grace and Peace be multiplyed . DEARE BRETHREN , IT is a sad thing to consider , how the Saints , who are united , and made one , with , and in Jesus Christ , a by partaking of his Spirit , b or divine nature : should yet be so disunited , and broken off one from another , by yielding to much to that c spirit of the world , or rather to that principle of d envy , and malice , which Sathan the God of this world labours to throw in amongst them ; Is it not cause of much sadness and grief , to see that a little difference in opinion produceth great breaches , and much estrangedness in affection ? and yet this difference being weighed in the ballance of true Judgement , will be found no difference amongst them who are truly Saints . Indeed , e There are some who say they are Jewes , and are not , but doe lie ; and these are some of them high in notion , but altogether without life , and power of godliness , and the difference between the Saints , and such in point of sound doctrine , is very great . But the Saints , who are truly so indeed , f they all indeavour to keep the unity of the Spirit in the bond of peace : They all know , and profess , that there is but one body , whereof they are members : and that there is but one Spirit , by which they are united , and made one in this body : and that their hope , whereof they are not ashamed , is one and the same , being effectually called thereunto ; they all profess and acknowledge one Lord , in whom they do believe ; and one faith , by which they believe , and one baptisme , through which they are not onely made conformable to Christ in his death , but also are made like unto him in his glorious resurrection , unto newnesse of life : And are also annointed with him , to hold forth the same to others ; they all professe one God , who is the Father , the Fountain , the Originall of all good ; who is above all in respect of his glorious power , and through whose infinite love and goodness , they all obtaine life and happiness ; and who is in them all , to act and carry them on , unto eternall glory . Thus the Saints , who are so indeed , hold correspondencie one with another in the substance of religion : and the difference between them is but a seeming difference , a difference in regard of manifestation : for to every one of us is given grace , according to the measure of the gift of Christ . The Lord dispenseth not alike to all , but to every one a measure as he will , and yet they may be all of one , and the same Judgement , though some of a higher , and some of a lower degree , g Moses had high and glorious manifestations , and yet he was of the same judgement w th the meanest of his Saints in that generation : h Paul was taken up into the third Heavens , in respect of those glorious revelations , and high discoveries of God made known unto him ; i and yet he was as the Saints were , that so he might perswade them to be as he was , k yea , he submitted to the weakness of the Saints , that he might thereby bring them up into strength : Al the differences among the Saints at this day is onely about externall , and outward formes ; and observations , I which are all terminated in Christ : when they once come to know him , and are m taught by him , as the truth is in him ; then they cannot look for him at any distance , for he is n in them the hope of glory . It is a great fault among children to begrudge one another of their fathers gifts : there be severall attainments among Saints , or severall degrees of manifestations : o there be some babes , and some strong men , p and there is milk for the one , and strong meat for the other , they that be strong , were once weake , and they who are weak as yet , will in time grow strong ( my deare Friends ) let us leave judging , and censuring one another , q for who art thou that iudgest another mans servant : let us indeavour unity , peace and concord ; let us walk in love , oh r if we could love one another with a pure heart fevently ! with what sweet imbraces should we receive , and injoy each other ? how would our heavenly Father be glorified ? how would truth be advanced , and appear like it selfe ? and how would s errors , heresies , lyes and falshoods , run into holes to hide themselves ? yea , how soon might we expect to see our dread Soveraign ( the Lord Jesus , comming forth gloriously , t and riding on prosperously , u conquering , and to conquer , and bringing the wheele over sin and flesh , and all sinners and ungodly men , x who hold the truth in unrighteousness ; and proclaiming that joyfull y Jubile to all his , who are yet kept under by poverty , debt , &c. Sin , ignorance , unbelief , weakness , clouds , forms , observations . Friends , rest not in shadows , let your souls z inherit substance , Christs kingdome is spirituall , a it is within , and it is above all outward observations , b it is not meat and drink , but it is righteousness , peace , and joy in the holy Ghost : This little Starre ( if it please the Father of Lights ) may lead you toward this King : or this little Catcchisme may instruct you in the way to this Kingdom . It presents you with no new thing , but cleers up old truths , and distinguisheth them from new errors . It comes not busling forth , stuft full of humane testimony , but it comes forward gently , and meekly , attended with divine evidence , and witness : ( Dear Friends ) first read , and then judge , but be not rash in censuring ; if any thing seem difficult , weigh the Scriptures in the margent , and yet if difficulties and doubts still arise , c wait upon God by prayer , and supplication of the Spirit . And he who is a Revealer of secrets , and to whom interpretations doe belong , shall in due d time reveale the same unto you , If you cannot receive it at present , yet ye may in time ; but if not at all , yet take heed of condemning it for heresie , blasphemy . e Christ was called a blasphemer , a Devil , and that by Saints in profession . Truth hath been adjudged to be falshood and sound doctrine hath been condemned for heresie in all ages . If any dislike , or cannot receive it , because in some passages it may seem beyond his apprehension : Let him know that the maine end of this is , to carry up his heart to Christ above it selfe : and if on the other hand any shall despise it , and cast it away as too much below them : let such know , that it is not sent , but to the lost sheep of the House of Israel , f and that the foolishness of God is wiser than men . To whomsoever it comes , it will bring this testimonie along , that it hath no self-ends at all , but comes meerly out of love to poore souls . Deare Brethren , Let me now in one word beseech you to lift up your heads , for your redemption draweth nigh . g Be making toward your heavenly rest , be longing after your Fathers house , be owning of your own priviledges , be standing fast in your own liberty , h be getting out of Babylon , ye have dwelt i long enough in confusion , long enough in the mount of outward observations : Take up your carriages , raise up your hearts , k ask the way to Sion , set your faces that way , if you can but get one step into new Jerusalem , you are past all danger , here yee see sorrow , sighing , pain , fear , and death : here you say , oh that I were assured of Gods favour ; oh , that I knew he loved me , &c. poore soules . If ye were but entred into Christs spirituall Kingdome indeed , if ye did but know God , Christ , and the Saints in the Spirit , indeed your hearts would leap for ioy , did you but know l God in Christ , Christ in the Saints , the Saints united , and made one with God , in Christ , by that one eternall Spirit , m your hearts would rejoyce , your joy would be full , yea , n yee would rejoyce with joy unspeakable , and full of glory : o Then you should see the Tabernacle of God with men , and God dwelling with men , or in men : then should all teares be wiped away , and then there should be no more feare of death , no more sorrow nor crying , nor paine in respect of the losse of Gods love , and favour : for all former things , ( as namely , all low , and carnall apprehensions of God , which caused feares , doubts , distractions ) would be passed away : p for there shall be no night , nor clouds to hide his love , but they that be his Servants , shall serve him in Spirit and Truth , and they shall see his face with joy , and his name ( or glory ) shall be in their fore-heads , or shine forth in them to his praise , and they shall reigne with him here in joy , and glory even in this life , and shall at last injoy him in unconceiveable , and eternall glory , of which this is but a tast . Brethren , q the Grace of our Lord Jesus Christ be with you all . Amen . Your most affectionate Friend , and Brother in Chist Iesus , William Mason . A LITTLE STARRE , OR CATECHISME ; &c. QUest . What is the end of Catechizing ? Answ . To instruct the ignorant in the knowledge of God , and of themselves . Q. Is there a God then ? A. Yes : Psal . 19. 1. The heavens declare that there is a glorious God , and the firmament sheweth forth his handy work . Q. What is God ? A. God is an eternal Spirit , having his being in , and of himself ; infinite in wisdome , in power , in justice , in mercy , and goodnesse ; yea , who is all these in highest perfection . Q. How doe you know that there is a God ? A. First , By his works of creation and providence , whereby his eternall power and God-head are wonderfully manifested . And Secondly , By the Scriptures , which doe abundantly declare him . But thirdly , and chiefly By his Spirit , which he hath given us , 1 John 4. 14. and 20. Q. How many Gods be there ? A. There be many that are called Gods , but to us there is but one God ; who is one intire , invisible , glorious being ; comprehending all things , filling all things , and who is not confined , nor comprehended 1 Kings 8. 27. Q. Why then are the names and titles of God given to more than one , namely to three , called the three persons in the Trinity , the Father , the Son , and the Holy Ghost , if there be but one God. A. God hath been pleased in much wisedom and goodness , to manifest himself by , and under these three denominations or titles ; not that there are three Gods ; but rather so many various discoveries , and makings forth of one and the same God. Q. What conceive you of God when he makes himself known by the name of Father ? A. First , that he is the fountain , the root , the originall of all good to all men , in relation to the outward condition : And Secondly , and chiefly , that of and from himselfe , he doth bring forth glorious discoveries and dispensations , of infinite love and goodnesse , toward the Sons of men ; electing and adopting them for himself , drawing their souls up unto himself , and making them partakers of himself . Eph. 1. 4. 5. John 6. 44. Q. What conceive you of him when he makes forth himself by the name of Sonne ? A. Here is held forth a second way of his inexpressible love to man , for here is a wonderfull condiscention , the glorious God manifesting himself in the flesh , taking on him our nature , and our flesh becoming Immanuel , or God made one with us in the flesh ; and in our nature and our flesh , fulfilled all righteousness for us , subjected himself in the flesh to death , and curse , to satisfie divine Justice , which we had offended , that by this means he might 〈◊〉 〈◊〉 us from that wrath , and curse , which we had deserved Q. And what doe you understand , when he makes himself known by the name of Holy Ghost , or Holy Spirit ? A. By this is manifested a third way of his abundant goodness , for by his Spirit , which is the powerfull working of his love in the hearts of his people , he reveals and communicates himselfe , with all the riches of his grace and love unto them , yea , by which he sanctifies and transforms them into his own Image , fulfilling all righteousness in them ; and whereby he takes them into union with himselfe , to live in him . Q. Why did God make the world ? A. God , who is infinitely glorious in himselfe , yea , who is an overflowing fulnesse of all glorious excellencies , needed not the world to add to his glorious perfections : but he made the world for the manifestation , and declaration of his glory . Q. Could not the glory of God shine forth sufficiently , without the work of creation ? A. No , That infinite and transcendent fulnesse of wisedom , power , and good●●●● that is in God , and which is God , could not contain it selfe ; but must of necessity break forth into action , for wisdom ; power , Justice , &c. are not really such , except they act like themselves . Q. Might not man have been well spared in the Creation . A. No , The least , even the most contemptible creature , serves much to advance the praise of the creator : but man being the excellencie of the creation , for whose use and service were all other creatures made ; yea , in whom , and to whom the Lord principally intended the manifestation of all his glorious excellencies , could not possible be wanting . Q. Doth not the wisdome and power . &c. of God as plenifully appeare , in making all other creatures , as in man ? A. The whole Creation , though it be not sensible of the glory of God , yet doth in a silent way declare and shew forth the infinite wisdom , power and goodness of God to man , every Creature being made to his use , some for his delight , some for his food , some for his rayment , some for medicine , and others for instruction in wisdom , providence , and diligence : But God , in making man , intended a Creature that should be apprehensive of his glory , that so he might be telling and speaking forth his praise to others : yea , and who also should be capable of his glory , that so he might inherit it , and live in it , and also act to the praise of it . Q. In what condition and estate was man created ? A. Mans condition was every way happy , being made in the Image of God , full of Wisdom , Righteousness , and Holiness : and for the outward wanting nothing that might serve for his comfortable refreshment and delight . Q. Did God appoint man any imployment ? A. Man was not made to live idlely , but to exercise those abilities which God gave him to his praise . Q. Did the Lord impose any law upon Adam , or was he left to his own will ? A. The Lord , to shew his Soveraignty over man , and also to make him know that he was but a creature , and ought to do him homage and service , did ( by giving him a law ) bind him to obedience , Gen. 2. 17. Q. Was man fully able to obey God , and keep his law ? A. The Lord commanded nothing unto man , but what he was able to do with comfort and delight : neither did he restrain him from any thing , that might in the least have added to his happiness , and which also he was not fully able to forbear Q. Did God lay any penalty upon him in case he disobeyed ? A Yes , the greatest and sorest that could be imagined , even the loss of his favour and love , which in it self is misery sufficient : and not onely so , but also to be thrown under as much wrath , as Divine justice could inflict , and that Eternally . Q. Seeing mans condition was so happy , the law he was under so easie , and the penalty ( in case he offended ) was so great , how then came it to pass that he disobeyed ? A. Man being a creature capable of happiness and glory , and so acting as he imagined , towards his own happiness , was deceived in the way he sought it . Q. How was it possible , that man being so wise and holy , could so much forget his loyalty to his Maker , and seek for glory in a sinful way ? A. The Devil , who is a Murtherer , came with great subtilty , and by good words , and fair speeches pretended great love to man , ; but intended his ruine , and setting upon the weakest part of man , therein perswaded him , that God ( by saying that restraint upon him ) kept him back from happiness : but he lyed unto him . Q. What is the Devil ? A. An evil Angel or Spirit , who ( because he kept not his first estate or principality wherein he was created ) was justly thrown down into irrecoverable destruction ; he being envious at mans happy condition , sought by all means to deprive him of it . Q. Did Adam find and enjoy the wisdome and happiness the Devil told him of ? A. No , but the quite contrary ; for now he saw his own folly : for instead of delighting himself in God , and conversing with him , he could not now endure the sight of God , but hid himself from him . Q. How did God take the matter at Adams hand ? A. Very ill , he being greatly dishonoured , his Commandment being broken ; and being infinite in Holiness , could not be but greatly displeased . Q. Seeing God in making of man , chiefly intended his own glory ; and man now having so much dishonoured him : Did not God then lose his end and expectation concerning him ? A. The Lord was greatly dishonoured indeed by mans sin and rebellion , but yet he did not fall of his glory ; for by this means there was a way open , not onely for the declaration of his infinite justice , but also for the manifestation of his unconceiveable love , and unspeakable goodness . Q. It may seem then , that God did lay a necessity of sinning upon Adam , seeing he is so much glorified by his sin ? A. God did not necessitate Adam to sin , no more than he did Jacob to obtain the blessing by a lye ; neither was be glorified by Adams sin , as it was sin and rebellion against his holy Will ; for so he hated it , and abhorred it , and could not in justice but punish it , and that severely : but herein doth he appear exceeding glorious , in that he could bring good out of evil , and take occasion thereby , to magnifie the riches of his grace , even towards those poor souls who had plunged themselves into misery and destruction . Q. What was mans condition after he had sinned ? A. Man had now brought himself by his sin , into a very miserable and wretched condition , being deprived , not onely of the company of God , but also of the comfortable apprehension of his love and favour ; yea , and hereby also became sensible of that heavy and unsupportable Wrath and Curse , which was due unto him for the same . Q. Was mans outward estate any way changed by his sin ? A. There was a wonderful alteration in his outward condition also , First , for his habitation , being seated in that goodly Eden , or glorious Paradise ; wherein were all variety of pleasant Objects to delight his senses . Secondly , for his imployment , it was every way desirable , delightful , and easie . And thirdly , for his Dominion , and Power , he was Lord of all the creatures , they were all at his Command , and for his Service : But now having sinned , he was cast out of Paradise , into the wide World , which was like a Wilderness , it not being dressed not rained upon ; wherein he is constrained to lay his bones hard to work , and sweat for bread before he eat it ; and was thereby also become so faint ▪ hearted and cowardly , that he was affraid that every creature that looked upon him would kill him . Q. Mans condition was now miserable indeed , but had he neither Will nor Power to help himself ? A. Man was in this condition as one that is dead , having now neither strength nor desire to act toward his own good . That he had no will , appears by this ; when God called for him , he ran away and hid himself ; and also when the Lord reasoned out the matter in a gentle and peaceable way , he began to excuse himself , and shift off the business to another , but had no mind to cry guilty . And to shew that it was altogether impossible for him to attain the love and favour of God ( which is life ) by any power of his own , or by any meanes he could devise : There was placed between him and life , irresistable power , and unavoidable danger , Cherubims , and a flaming Sword , turning every way to keep the way of the Tree of Life . Q. Seeing mans condition was at first every way so happy and blessed , how could it be possible that by one offence he should become thus extreamly and unavoidably miserable ? A. Mans felicity did not altogether consist in that he was made happy by vertue of his Creation , but in that he was in the love and favour of God ; that being the main Pillar whereon his blessedness , his joy , his comfort , yea , and his very life depended ; but when he would leave the Counsel and Command of God , and hearken to Satan , the utter enemy of God , and follow his counsel , and obey his command , he deprived himself ( and that justly ) of all that blessed and comfortable enjoyment of Gods love and favour ; and not onely so , but was now become the Bond-slave of Satan , and led captive of him at his will. Q Is there then such danger in sin ? A. The nature of sin is exceeding dangerous , it deprived man of all comfort , joy , and happiness both in his soul , and in his outward condition also , and exposed him to all miseries in his soul and outward estate : And not onely so , but it is also very poysonous ; Satan that foul spirit being now possessed of mans heart , hath tainted and corrupted his whole Nature , soul , and body , in all the powers and parts thereof ; so that now he was not able of himself to think , act , or speak any thing that is good , or of God , but altogether that which is evil , and of the Devil . Q. Man being now wholly corrupted , and abominable in his actions , and being joyned also with Satan against God ; how then came it to pass , that God ( who is infinite in justice ) could forbear , and not execute upon him that penalty which he at first denounced against him in case he disobeyed ? A. That infinite and over-flowing fulness of love which is in God , or rather which is God , could now no longer be kept in ; for now he begins to act like a Father , whose Bowels yearn after his Children ; and though he carryed ▪ the matter strange a while , yet notwithstanding , love breaks forth , and acts like it self : and instead of proceeding to execution , he begins to comfort him , revealing to him his purpose in the mysterie of Christ ; and out of the bottomless depth of Wisdom , declaring , that he could be just in justifying the ungodly , condemning the sin in the second Adam , who was to arise of the Seed of the woman ; and though the Devil had been too hard for them , and spoiled them of their present happiness ; yet at length the womans Seed should overcome the Devil , and ransom them , and redeem them from his slavery , and put them into a safer condition than they had lost . Q. Was Adam fully restored ( by vertue of this Promise ) unto that happy condition which at first he enjoyed ? A. Mans condition was at first happy , in that he could act righteousness , and so keep himself in the love of God ; but when he by sin had disabled himself , and could act nothing but unrighteousness , he lost the favour of God , and so became miserable : Nevertheless , by this promise he was much repaired ; not that he could now act , but that he was enabled to believe on him , who should act righteousness for him ; for according to the manifestations of God to him , so he could believe , and according to his faith ( or the measure thereof , ) so was his comfort and happiness : But he was not yet fully restored , for although Satan was cast out , yet he was not wholly overcome ; but waited his opportunity to re-enter , continually labouring by his subtile suggestions and insinuations , to make that bitter Root , and spawn of sin which remained in him , to grow , increase , and break forth into act , that so he might ( at least ) deprive him of his comfort . Q. Did the guilt of this sin , and the punishment due to the same , lye and remain onely upon Adam , or did it extend also to his Posterity ? A. Sin is of such a filthy and defiling nature . that it taints and pollutes every thing that touches it , or comes near it ; and though Adam , or the first man was alone , as touching the act of it ; yet notwithstanding , he being wholly corrupted , and all men being then in his loynes , they must of necessity be tainted and polluted with the same . Q. This ( me thinks ) seems very strange , that Adam sinning in his own person , his Posterity should be defiled therewith ; and it being a point not easily digested of all , therefore how do you further prove it ? A. Adam in his innocency was Holy and Righteous , and therein he was like unto God ; but now having sinned , and corrupted himself , he no longer retains the Image of God , but is become like Satan , and is a sinner : and in this condition he could not beget a son in the Image of God , ( that is holy and righteous ) but in his own image , that is , a sinner like himself ; no man being able to bring forth pure streams , out of an impure and filthy Fountain . Q. But how could God justly punish , ( and that so severely ) the Posterity of Adam for his sin ? A. God who is infinitely Holy and Righteous , though he might have justly condemned and destroyed all Adam's Posterity , they being all born the Children of wrath , and under the curse ; yet notwithstanding , doth not proceed to the condemnation of any , until they have made Adam's sin their own , by acting sin in their own persons . Q. All men being become thus sinful and abominable in their doings , what means doth God use , and what course doth he take for their redemption and salvation ? A. The promise which God made to Adam , concerning the Seed of the woman , must ( in the fulness of time ) be fulfilled ; God ( who is rich in mercy , for his infinite love , wherewith he loved Man-kind ) doth marvellously condescend , and comes forth in the name and nature of a Son , works powerfully in the Womb of a Virgin , causeth a wonderful Conception , brings forth an excellent creature , a second Adam , altogether without sin , pure , and holy , calls him his Son , names him a Saviour , manifests his great love , and the exceeding riches of his grace in him ; he being Immanuel , or God , made one with us in the flesh ; in this flesh he walked exactly , fulfilling all Righteousness for us ; yea , he subjects this flesh to Death , and Curse , and therein makes the Atonement between God and man. Q. Was there no other course to be taken , nor any other means to be used , to reconcile God and man ? A. Infinite justice could not be satisfied without the death of some person , without shedding of blood , there was no remission to be had : And forasmuch as all men were sinners , and so become weak , and neither able to bear the weight of Divine justice , nor yet to make satisfaction to the same for the least offence ; therefore now infinite love works strongly towards poor Man-kind : The glorious God assumes mans nature , clothes himself with mans flesh , and in this nature and this flesh became Surety for man , paying all that debt , and undergoing all that wrath and curse , which was due to man for sin . Q. But did not God on Mount Sinai give the Israelites a Law , contained in ten Commandements , and did he not tell them , that upon their obedience and conformity unto the same , they should live and be happy ? A. God indeed gave Israel ; a Law , but it was not his meaning that they should attain happiness by an outward conformity to the same ; for he had before declared himself to the contrary to Adam in the Seed of the woman : again to Abraham , saying In thy Seed shall all the Families of the earth be blessed , which Seed was Christ . Now if he had intended that they should re-gain his favour , and so become happy by their obedience to this Law , then this former promise had been void and of none effect . But then secondly , this Law was of such infinite holiness , and perfection of righteousness , and they having nothing of their own to further them in their obedience and conformity unto it , but a nature and disposition continually inclinable to sin and rebel ; therefore the more they expected happiness from their obedience , ( falling so short in their obedience ) the more they threw themselves under the curse , and so became more miserable . Q. Were all men ( without exception ) in this weak and low condition ? Were none of them able to keep the Law ? A. No not one , there was not in any of them any strength at all to endure Gods presence , but removed , and stood afar off , and durst not abide the sight of infinite Righteousness : nay ▪ the very best of them ( even Moses ) was exceedingly terrified at his glorious appearance . Q. True indeed , they were much affrighted at that sight , because the Lord was pleased to shew himself in such a terrible manner , in such Thunders , Lightnings , and Earthquakes ; but did they tremble , or were they terrified at the apprehension of the Law ? A. Although the beholding of Gods appearance was very terrible , and full of amazement ; yet that was not the onely cause of their fear : but the Law that was then delivered , was so transcendently holy and righteous , and they being conscious to themselves of their former grievous miscarriages , and also sensible of their own inability , and indisposition to yield any answerable obedience to the same for the future : This caused them to fear , that divine Justice would presently seize upon them . Q. Why did God appear in such a terrible manner at the giving of the Law ? A. Man in the state of innocency was able to look upon God with comfort ; the manifest ations of God were his life ; but when he had sinned , the case was altered : If he now would look upon him , or think to attain his favour by any worth or strength of his own , there was nothing to be expected but terrour and danger , Cherubims and a flaming Sword. Now lest these people should be conceited of their own righteousness , ( as indeed they were ) therefore he appears in this terrible manner , to let them know , that there was no comming near unto him , nor any favour to be expected from him without perfect righteousness ; unless they could endure devouring fire , and everlasting burnings . Q. Since the Law was of such infinite purity and righteousness , and all men so prone to evil , and averse to that which is good ; yea , and also so weak , that they were not able ( in the least ) to yield any sutable obedience to the same : What then was Gods meaning to command them this Law ? A. God , who is infinite in wisdom and goodness , yea , and in all other glorious perfections , had many excellent ends in giving them this Law , although they were not able to obey : As first , to shew his Soveraignty over them ; he was their Lord , they his servantt ; he wastheir King , they his subjects ; and were to observe his Lawes , which were holy , and righteous like himself . Secondly , God gave them this most holy Law , to let them see what man was able to do in time of his innocency , before he wilfully disabled himself , and therefore he might justly exact the same at their hands . Thirdly , God gave them this Law ( especially in such a terrible manner ) that it might ( at least ) restrain them from outward and gross enormities , and keep the outward man in good behaviour . Fourthly , this Law was given to discover sin , that thereby they might be convinced of that most abominable and sinful disposition that was in them ; for all men by nature are ignorant , and do not know sin to be sin : Besides , man is a proud creature , and is not willing to know it , much less to own it to himself ; therefore was this most pure and perfect Law given forth , that they might not at all plead ignorance , but be altogether without excuse . But then fiftly , The main end , and highest intention of God in giving them this Law , was to give them to understand , that he was a God of such infinite purity , and of such transcendent righteousness , that there was no favour nor comfortable communion to be had or enjoyed with him , but rather a fearful expectation of fiery indignation , unless there were in them an answerable holiness and sutable righteousness unto the same . Now forasmuch as there was not in any of them any thing at all sutable thereunto , but rather a nature and disposition quite and clean contrary to the same ; his meaning therefore was , that they should be driven out of themselves , to look for righteousness in the promised Seed , which was Christ , 1 Cor. 1. 30. Gal. 2. 16 , 17 , 21. Phil. 3. 9. Q But were they acquainted with this promise , or were they ignorant of it ? A. They could not be ignorant of the promise , because God was pleased to appear alwaies unto them by the name of the God of Abraham , Isaac , and Jacob : and they very well knew , that they were the Seed and Posterity of these men . Moreover , all the greatest and most eminent works of God were fresh in memory , ( as the Creation , the Flood , the building of Babel , the burning of Sodome , with many other of like note ) much more the promse , which was to them of greatest concernment ; yet notwithstanding , the greatest part of them were ignorant of Gods meaning in the promise , there were but very few that knew any more than the outside of it , namely , that God would raise up some man of the Seed of Abraham , who should deliver them from their bondage in Aegypt , and settle them in the Land of Canaan , where they should be free-men , and enjoy peace and plenty , &c. And this ( it is very probable ) they expected should have been fulfilled now in Moses : For God had wonderfully manifested himself by Moses in Aegypt , and at the Red Sea , by many great and terrible works of wonder ; and now at this time also , Moses was able to endure the presence of God , and to hear him speak , and to go up into the Mount when he call'd him : And because they were not able to abide the sight of God , nor hear his voyce , therefore Moses must go to God , and bring them word what God saith , and then they will hear him , and be obedient ; for they perceived that Moses was very high in Gods favour , and therefore they desired him to be a Mediator between God and them . Q. But how did God take the matter ? Was he well pleased with them for this thing ? A. Yes , God did very well approve of them for desiring a Mediator , for he said , they had well spoken : But withal he told Moses that he was not the man in whom the promise must be fulfilled , for I will raise them up a Prophet of their ▪ Brethren ( saith God ) like unto thee , and I will put my words into his mouth , and he shall declare unto them all my Councel , and in hearkening unto him , they shall be happy ; and he that will not hear that Prophet , I will require it of him . Q. But if it was not the purpose of God , that they should be happy by their obedience unto the Law , why then did he annex such large promises unto the observation of it , and denounce such heavy curses and judgements , in case they disobeyed ? A. The Lord having brought forth this people of Israel from Aegypt , where they had been a long time under cruel Bondage , and minding ( according to his promise made to Abraham ) to take them to himself for a peculiar people , above all the Nations of the earth ; was graciously pleased in giving them this Law , to enter into Covenant with them , herein promising to be their God , and that they should be his people ; to which they did agree . Now this Covenant was two-fold , Inward , and Outward ; or Spiritual , and Temporal . And so the Promises that were annexed to the same , were of a two-fold consideration also . That part of the Covenant which was outward , or temporal , was at large declared , and often repeated , and so were the promises which belonged to the same ; but the inward ( or Spiritual ) part of it was not expressed , but implyed , and so were the promises . Q. What was the outward part of the Covenant , and the promises which belonged to the same ? A. The outward and temporal part of the Covenant was this : That if they would acknowledge the Lord to be their God , and diligently obey his voyce , and observe and do all his Commandments with their whole hearts ; then the Lord promised to set them up on high , above all the Nations upon earth ; to give them the Land of Canaan , to multiply their Seed , to prolong their dayes , to give them peace and plenty , and to make them prosperous in every thing they set their hands unto . And on the contrary , if they would not hearken unto his voyce , nor obey his commandment , but walk after other gods , &c. then the Lord would make their plagues wonderful , and curse them & cross them until he had destroyed them . Q. What was the inward or Spiritual part of this Covenant ? A. The Lord was pleased herein to Covenant , That forasmuch as this Law was Spiritual , and their hearts were Carnal , and altogether indisposed to obey , yet he himself would undertake for them ; and though they were weak , and unable , yet he would lay help upon one that was mighty , and herein make over himself to be righteousness unto them , and for them : And in this they were not to act , but believe that God ( not for their righteousness , but for his own sake ) would be merciful to their unrighteousness , and freely forgive their sin , becomming Justification and Sanctification unto them . And the Promises which were hereunto annexed , were Spiritual , and very mystical ; for here the Lord promised , that he would be their God , that he would fill their hearts with joy and peace in believing , that is , that he would ( in the right apprehension of this Covenant ) so communicate and discover himself unto them in the sweetness of his love , and the excellency of all Spiritual and heavenly comforts ; that they should not now look upon him as an Enemy with terror , but should have sweet fellowship with him , as dear Children with a loving Father ; that so partaking of his glory ( in some measure ) in this life , and living according to it , he would at length glorifie them with himself in eternal glory . But on the contrary , if they were disobedient , that is unbelieving , trusting in their own righteousness , thinking to obtain his favour by their own outward and litteral observations ; then he would leave them to their hearts lust , and fill them with their own devices : And instead of enjoying him in the lively apprehension of his love and favour , ( which is Eternal life ) they should in this life , not onely be empty of all true and sound comfort and joy , but also be filled with terror and horror of conscience , vexation and sorrow , and to be for ever separated from the presence of the Lord , in endless misery . Q. Did God give them any other Lawes besides this Law of the ten Cammandments ? Or was the Covenant wholly comprehended in it ? A. God by the Ministry of Moses , did command them divers and sundry Lawes and Ordinances , conteined in the Judicial and Ceremonial Lawes ( so called : ) But they were wholly comprehended in those ten words or ten Commandments ; for they ( even those ten words ) were indeed the very summe and substance of the most pure , perfect , and absolute will of God ; yea , they being the righteousness of God revealed , ( which is Jesus Christ ) for therein he was mystically exhibited or held forth , for he is the Lord our righteousness , and he is made of God righteousness to us , 1 Cor. 1. 30. and we are made the righteousness of God in him : Neither was there any thing at all , which the Lord expected form his creature , in his obedience unto him , but what was wholly conteined in those ten words . Q. The Law-being delivered in so few words , and the Covenant therein conteined , being so dark and mystical , How came they then to understand Gods meaning therein ? A. The Lord was pleased in much wisdom and goodness , to explain those words , and to interpret his own meaning ●herein ; both as they concerned them in their duty to himself , and also as they conteined their duty and behaviour one towards another . Moses goes up into the Mount , where the Lord commands him in particular how they ought to behave themselves one towards another , naming also certain feasts-dayes , and other observations about them ; and Moses writes all the words of the Lord in a Book , and declares them to the people , and they promise obedience . And as this ▪ Law conteined Gods Worship , and their duty therein , Moses is again called up into the Mount , where he is forty dayes and forty nights ; in which space God shewes him a Pattern , commands him to make him a Sanctuary , that he might dwell among them ; and also gives him rules of a most exact and holy Worship , which he expects should be strictly performed by them ; in which both holy place , and holy Worship , he doth really ( yet darkly ) declare , that unless he dwell among them , and communicate himself unto them , they could not be a holy people . For indeed , that very Tabernacle , and afterward the Temple , were representations or significations of the humane body of Christ , in which the Lord would manifest himself , and dwell among them , as the Vessels wherewith they ministred were holy : So the Lord would have them know , that he could not be Spiritually worshipped with Carnal hearts and hands . The Ark was a visible Type of Christ , by whom the Lord would manifest himself . The two Tables of the Covenant were put into the Ark , to shew , that Christ was both the Law and the Covenant to his own ; and that the righteousness , which the Law required , was wholly in him . The Mercy-seat where God appeared , was placed above upon the Ark , to shew , that God would not manifest himself in mercy and goodness to any , but onely to them that were in Covenant with him in Jesus Christ . The Table , and the Shew-bread that stood upon it , was to teach them , that Christ was both the Feeder and the food . The Candlestick , with his seven Lamps alwayes burning , did signifie the wisdom of the Spirit , without which , there was no finding out the mind of God in these mysteries . The Oyl , wherewith the Lamps were dressed , and made to burn , was of pure Oyl-olive , beaten , and without mixture ; to shew , that the true knowledge of God in the mystery of Christ , was not attained by the help of humane wisdom and learning , but by the light and wisdom of the Spirit onely . The Altar , and all those Beasts that were offered thereon , did signifie Christ , his death and sufferings , who should ( by offering up himself to God once for all ) both redeem them from the curse of the Law , and for ever perfect them that are sanctified . The blood of those Beasts wherewith they were sprinkled , did signifie the blood of Christ ; wherewith the Atonement was to be made , and whereby their Consciences were to be purged from the dead works of the Law , to serve the living God in Spirit and Truth . The Priests , which offered the sacrifice were holy men , and consecrated , and set apart for that service ; to shew , that God will be sanctified in all them that draw near to him . The sacrifices might not be offered without a Priest , to teach , that there is not any service can be acceptable to God , unless it were offered up to him in the Spirit and Power of Jesus . The glorious and beautiful garments wherein Aaron did minister , did hold forth the infinite purity , and transcendent excellency and righteousness of the Lord Jesus , in whom onely God is well pleased . The Onix-stones , whereon the names of the Children of Israel were engraven , were put upon the shoulder-pieces of the Ephod ; to teach , that true Israel indeed , are kept by the power of the Lord Jesus through faith unto salvation ; for he is the wisdom and the power of God unto salvation in all that do believe . The twelve precious stones , which were set with the names of the Children of Israel , in the Breast-plate of judgement , did declare ; that Spiritual Israel that were in Christ , were a precious people in the judgement and esteem of God. The curious Girdle ( wherewith all those goodly garments were girded to the Priest , did hold forth the faithfulness and truth of God , in making good all his promises in Christ , in whom all the promises of God are Yea , and Amen . The holy Anoynting Oyl , wherewith the Tabernacle , and all the furniture , and the Vessels there of were Anoynted , did signifie the Anoynting of the Spirit , which they that did believe should afterward receive : it might not be poured upon mans flesh , neither might any man make the like to it , nor put it upon a stranger , upon pain of being cut off from his people ; to shew , that fleshly , carnal , outside-hypocytical-holiness , is an abomination to the Lord. The Sabbaths were a sign unto them , that the Lord Jesus was their Sanctification ; six dayes might work be done , but on the seventh they must rest ; to shew , that in the works of Civil concernment , they were to labour , but in the business of sanctification , they were not to act one jot ; but rest wholly upon Christ the Messiah . In seed-time , and in harvest , they must rest on the Sabbath , even in times of greatest necessity ; to shew , that their best services , and most religious performances , were like a menstruous cloth , and in no wise to be rested in ; but in the holiness of Christ were they to rest . They were forbidden to kindle a fire throughout their habitations on the Sabbath ; to shew , that no selfe-holiness , or self-sanctification , attained by any religious duties , or performances whatsoever , must be joyned unto the holiness of Christ , but they were to rely wholly upon the Lord Christ onely . The Leprosie , and all those unclean issues , did shew forth the horrible and filthy nature of sin . The Offerings , and Washings appointed for their clensing , did signifie the blood of Christ , without which there could be no remission , nor Sanctification . In a word , ( for it would de too tedious to speak of all in particular ) There was not the least circumstance in all their commanded Service and Worship ; but which did mystically hold forth Jesus Christ : & thus the Law was their Schoolmaster unto Christ , that they might be justified by believing in him , ( who was made of God Wisdom , and Righteousness , Sanctification and Redemption unto them ) and not by their own outward observations of the Law. Q. Was this Law given , and this Covenant made with the Israelites or seed of Abraham according to the flesh ; or did it concern the Gentiles also ? A. The Law or Covenant , so farre as it was outward and literal , did concern all Israel , as well one as another , and they were all of them to observe the same , and that strictly , in case they would be prosperous in their temporal estates ; for the promises of all temporal blessings were made to the outward conformity and literal observations of the Law : the Lord being pleased to deal with them as with children , even to hire them to an outward conformity unto the same , by giving them outward prosperity : But the Covenant , as it was inward and spiritual , respected onely spiritual Israel , believers , both Jewes and Gentiles , in all ages , and in all nations , to the end of the world . Yet notwithstanding , the Ordinances of the Law or Covenant were to continue but for a season , namely , until the promised seed should come , which is Christ . Q. What were those Ordinances and Services of the Law , or Covenant ? A. First there was the Tabernacle , and afterward the Temple , which were representations of the flesh of Christ , and also of the Saints , in whom God would please to dwell and manifest himself : And then there was the Priesthood of Aaron ; signifying the eternal Priesthood of Christ . And there were also many Sacrifices and Offerings , which did betoken the Sacrifice of Christ , who should by that one offering of himself to God , obtain eternal redemption for them . And there were many and divers washings and cleansings , which did shew forth the bloud of Christ , which can onely wash and cleanse away all sin . These and many others being visible representations and significations of Christ in the flesh , his perfect fulfilling of the Law , his making satisfaction to divine Justice , &c. All which were to be fulfilled and accomplished in him , which being done , the significations were to cease , and to be of no more use . Q. The Gentiles , or Heathen , had no fellowship , or communion at all with the Israelites , but were utter enemies unto them , and hated them , and sought their ruine continually : How , or in what respect then , did the Law , or the Covenant therein contained , concern the Gentiles , or belong to them ? A. The Lord having in his eternal purpose , chosen to himself a people to be heires of life by Christ Jesus , did yet notwithstanding for many generations , suspend the manifestation of his love and favour unto all the people of the world , except the seed of Abraham , or the Israelites onely , whom he had brought near to himself , and to whom he manifested his great love , not onely in outward and temporal blessings , but chiefly in spiritual administrations , withall forbidding them to have any communion with any nation whatsoever , unlesse they would be circumcised , and worship God according as he had commanded them ; which thing occasioned such an enmity and hatred in all nations against the Israelites , that they would not be reconciled unto them at any hand : yea , though the enemies were very different in Religion and Idol-worship , and hated one another even unto death ; yet they could agree together against the Israel of God , to root out their name from the earth : And this enmity or hatred was not against them , as they were men , or because they were of different nations ; but herein lay the enmity , because the Israelites did worship the true God with such holy worship as he had commanded , ( the seed of the Serpent , or the Devil , in all false worships , and religions , persecuting the seed of the woman , or Christ and the Saints , in the true Religion , and pure worship of God in all agés ) and so the hatred was not onely against the Israelites in their persons , but even against the good wayes of God in his pure worship , and herein against God himself . The great mystery , that the Gentiles should be heires of life with the Jewes , partakers of the same promises , and of the same body , was not yet revealed , but kept secret . But now they , who were sometimes afarre off , were made nigh by the bloud of Christ ; for Christ , by subjecting himself in the flesh to death , did break down that partition wall , and that enmity that was between Jewes and Gentiles , being slain thereby ; so that although they before were twain , and hated one another , yet now by the death of Christ they were united and made one , and not onely reconciled to one another , but also to God through faith in Jesus . Thus the Gentiles by the preaching of the Gospel , came to know , that which before they did not know , even to believe their Son-ship , and their interest in the Covenant by Jesus Christ ; yet notwithstanding they were not under the Law , as it was a Covenant of works for temporal blessings , for so it concerned the Israelites onely , and according as they acted to the command , so they prospered in their temporal estates ; and this part of the Covenant was peculiar onely unto them . But as the Law was spiritual , and contained in it a Covenant of grace , so all the elect , both Jewes and Gentiles , were concluded in it , it being an eternal Covenant , made with all the Saints in Jesus Christ , in the eternal purpose of God , before the world began ; and in due time manifested , according to the dispensation of God , who worketh all things according to the counsel of his own will ; ( that is , who revealeth , and discovereth himself in Jesus , to whomsoever , after what way soever , and in what time soever , he himself pleaseth . ) But yet the Gentiles were not under those legall services , and formal observations of the Covenant , as the Passeover ▪ Circumcision , all those Sacrifices and Offerings , those legall washings and cleansings ; in a word , all that Temple-worship whatsoever , they being all fulfilled , consummated , and ended in Christ : for now in this way of Temple-worship , neither Jewes nor Gentiles were to worship God , he having withdrawn himself in his appearances out of all these things ; but now both Jewes and Gentiles were to look unto God in Christ , in whom , and by whose most precious death and bloud-shedding , he declared himself to be fully satisfied for all those transgressions and disobediences , from which they could not be justified by the workes of the Law. Q. The Gentiles indeed were not to observe those legall Worships and Services which the Jewes did : But were they not to make the Law of God the rule of their obedience . A. The Law as it was delivered to Israel upon the Mount , so it was a revelation of the most holy and perfect will of God , and so it was the rule of their obedience : Now the Law being of a twofold consideration , it was the will of God , that their obedience should be suteable thereto . First , As the Law was outward , and respected onely the outward man ; so it was his will , that they should be obedient in all things , to the very letter and form of all his commands , and herein they were to act with all their strength , in case they would be outwardly happy . But secondly , As the Law was spirituall , and concerned the inward man , so their obedience was to be answerable to the will of God herein : Now it was not the will of God , that they should act herein , according to the letter , and think to attain Righteousnesse by a strict performance of any or all those religious services ; but that they should believe in him , who was prefigured in all those services ( which was Christ ) and cast themselves wholly upon God in him , for Righteousnesse , both unto justification and fanctification : But now Christ being come in the flesh , and having in himself ended all those significations ; it is the will of God , that both Jewes and Gentiles should believe in him , and rest confidently assured , that God is graciously well pleased with them , in him , having for his sake forgiven them all their trespasses : so that the will of God being the ruleof mens obedience , it is the will of God , that they should not act according to the letter of the Law for life ; but that they should believe on the name of his Sonne Jesus Christ , in whom is eternall life . Q. But is not the Law , even in the terrors of it , a good meanes to drive men to Christ ? A. The Law , as it was delivered to Israel on Mount Sinai , was so holy , so pure , and of such transcendent righteousnesse , that all the wisdome and power of men could not devise any meanes , nor perform any action , that might in the least be suteable to the will of God herein ; they being by nature acted by a spirit or principle quite contrary to the most pure , holy , and righteous will of God : hereupon the Law was a ministration of death , threatning wrath upon every disobedience ; so that in this respect , the Law was , and is so far from being a meanes to drive men to God , that is , was , and is , rather an occasion to drive them from him ; either , first , into despair , if he should turn their consciences loose upon them : Or else secondly , by stirring up the enmity that is in the minds of men , to make them hate God , and all the holy wayes of God : Or thirdly , ( men being ignorant of the righteousnesse of God ) are hereby stirred up to invent some way or worship of their own , whereby they may appear righteous before God. Q. How could the Law , being so pure and holy , occasion or stir up the enmity that is in mens minds against God ? A. A man , in the state of innocency , was able to look upon God , and to converse with him , every appearance and discovery of God unto him was pleasant and delightful ; and the more the Lord was pleased to manifest himself unto man , the more mans heart was enlarged to love him , and his commandments were not grievous ; in this condition there was neither cause nor occasion of discontent , much lesse of enmity or hatred between God and him . But when man by sin was fallen from God , and was become one with Satan , who hated God ; then he , who before was like unto God , and loved God , was now become like the Devil , and hated God ; and this enmity or hatred was not against God , as he was a good and loving God , for that man was not now able to apprehend ; but in that he was a just and a righteous God , for so he was pleased to appear unto him . Before the Law was given , the Lord manifested himself to men very seldome , and very low , and they knew but very little of him , except in the outward creation : all this while men were exceeding sinful , and death had dominion over them , yet neverthelesse , God did not impute every transgression unto them , ( though he often plagued them for their grosse and greivous sinnes ) for there was no written precept ; and the Law of nature was by sin so blotted and blurred , that no man was able thereby to read , or know his duty : and now men were alive ( at least in their own conceits ) they thought themselves to be very happy , and their conditions to be very good , so long as they abstained from such grossenesse as very nature abhorred : because they did not know sin , many things that were very sinful went currant for morall vertues , and many things that were duties , were not looked upon as any thing at all ; sin was as it were dead , men were so benummed in it . But now when the Commandement ( on the Law ) came , when God was pleased to appear in a most righteous Law , whereby every sin and transgression was brought to light , ( it being , through the power of God , a discerner of the thoughts and purposes of the heart : ) now sin revived , for now sin was discovered , whatsoever was contrary to the holy will of God , was known to be a sin ; and every duty was now known to be a duty : so that by the Law men were become sinful ( that is ) they were now made acquainted with their sinful dispositions , which before the Law came they did not know . But this was not all ; for the Law did not onely discover sin to be sin , but also did occasion sin to be more sinful : That corruption of nature , wherewith every man is tainted , and whereby every man is become prone to evil , that sinning sin , took occasion by the Law or Commandement , to work in natural men all manner of evil ; for the Law was so holy , and so high , that no man was able to attain to the perfection of it in the least degree : and it was also the ministration of condemnation , threatening wrath , and curse , upon every disobedience . Now men perceiving , that they were neither able to attain to that purity which the Law required , nor yet to escape that wrath which the Law threatened : that natural corruption , that sinful disposition , that is in every mans heart by nature , was hereby quickened and stirred up , through the working of Satan , to hate God , and to oppose him in all his holy and righteous wayes and appearances : and yet the Law is not sin , nor the cause of death unto any man , but holy , and just , and good : But sin , ( or the vicious disposition of every mans heart ) being carried on by the Devil , did so rage and swell against the purity and righteousnesse of God revealed in the Law , that they sinned the more , and acted all manner of wickednesse with greater violence ; even as a mighty stream being stopped , rages , and swells , and breakes down all dammes , and stops whatsoever : and hence it is , that the Commandement , which was ordained to life , was to them an occasion of death , and thus sinne by the Commandement became exceeding sinfull . Q. Doth the Law occasion such an enmity or hatred in the Elect also ? A. The Elect , and they that are predestinated to be conformed unto the Image of Christ , come under a two-fold consideration . First , as they are in the state of nature : and secondly , as they are in a state of grace . As they are in the state of nature , so they are in the state of enmity , and there is no difference herein between them and all other men ( but onely in the account of God : ) they hate God as much as any , oppose him as much as any , and had a hand , and gave their voyce in the crucifying of Christ as much as any men whatsoever ; and in this condition the Law is to them the ministration of death , and their hearts rise against it , and they cannot endure to hear of the purity and equity thereof . But when they are once brought into the state of grace , when they once apprehend the love of God manifested to them in Jesus Christ , who is become their righteousnesse ; then they are delivered from the Law , as it did occasion hatred between God and them ; for in this respect Christ took it away , and nailed it to his Crosse , so that sin , which was the cause of enmity , and the Law , which by occasion did quicken and stirre up this enmity , were both nailed to the Crosse of Christ , and slain together in his flesh ; and now the Elect or Believers are delivered from the Law , that they should no longer serve in the oldnesse of the letter , in feares and terrors , but in the newnesse of the Spirit , with comfort and delight . Q. The Law , or Commandement , being ordained of God unto life ; How then did it become uselesse and void ? A. God did indeed ordain or appoint the Law unto life , but not that any man should attain unto life , by any performance or outward observation of the same whatsoever ; but that by believing in God , through him who was held forth , and prefigured in and by the Law , they might have eternal life ; neither is the Law become uselesse and void , for heaven and earth shall sooner passe away , than that one word of the Law should fail ; for it is a revelation of Gods perfect righteousnesse , commanding perfect obedience of all men who are not in Christ ; and it is a ministration of death and condemnation , and bindes over every unbeliever , to answer for every disobedience , before the tribunal of Christ : It serves still to discover sin ; and thereby leaves wicked men without excuse . In these and the like respects , the Law is holy , and just , and good , and shall not be dissolved till all be fulfilled . Q. Is the Law then of no use to Believers , or the Elect ? A. The Elect , while they are in the state of nature , and untill they be regenerated , and born anew of that incorruptible seed which lives and abides for ever , so long they are under the Law , and it threatens them , and curses them ( but it cannot condemn them , because they are in Christ , in the purpose of God ; ) it commands their obedience , but doth not assist them to obey ; it kills them , but cannot make them alive ; yet it is in some sence a Schoolmaster unto them , to lead them to Christ ( though not in the terrors of it , yet in the true ends , and right understanding of it ) for Christ is the end of the Law for Righteousnesse , ( that is ) the main end , why the Law was given , was , that men should look to Christ for righteousnesse . The Law therefore to the Elect , while they are in the state of nature , being rightly expounded to them , and truly apprehended by them , doth instruct them , that they must lay down all their own righteousnesse , which is ( as they think ) attained by the performance of the duties of the Law , and rest onely and wholly upon Christ for righteousnesse ; for while they remain in unregeneracie , they verily think , that they are bound to act according to the Law for life , or else they shall be damned ; they being shut up all this while under the Law , as in prison , unto the faith , which is afterward to be revealed , yea , and many times also , when they are quickened , and made alive , and are set at liberty , or when they doe believe in Jesus Christ in some measure ; yet they are so held under a spirit of bondage , that they still serve in the oldnesse of the letter , in great fears and many doubts , and go heavily , and mourning , under the easie and light yoak of Christ , because they apprehend in themselves , and are perswaded by others also , that although they do believe in Jesus Christ for justification , yet it is their duty to walk in a strict conformity to the Law , or else they cannot be saved : and then finding in themselves , that they are not able to walk so exactly as the Law requireth ( it being weak , and yeilding them no assistance in the work ) are many times so cast down , and filled with fear , that they refuse to be comforted ; and the best they can attain unto in this condition is this : that when they apprehend their walking to be somewhat , or in any good measure answerable to the holinesse which the Law requireth , especially if they find their hearts to be upright in the same ( as they are able to judge ) then they think that God will accept of them for their uprightnesse , although they cannot attain to that perfection which the Law requireth : But when they come to believe indeed , when they are enabled to rest confidently upon Jesus Christ for righteousnesse unto life and salvation , then they see and know , that they are delivered from the Law , and that the Law , as it is the Law , hath nothing to doe with them , and that they are neither under the command of it , nor yet under the threats nor curses of it ; the Law , in this respect , being dead unto them , and they dead unto it ; and that they are to serve now no longer in weaknesse and fear , but in power and with delight ; for they are under the new Covenant , which is a Covenant of grace , and being under grace , are thereby enabled and accepted . Q. Was not the Covenant of grace contained in the Law , and were not the believing Israelites under the Covenant of grace ? What then is this new Covenant ? Or why is it called a ( new ) Covenant ? A. The Law did contain in ita Covenant of works , and a Covenant of grace : The Covenant of works was outward , and respected onely the outward man ; and in this they acted for temporal things : But the Covenant of grace was inward , and in this they were not to act , but to believe to eternal life . The Covenant of works was very literal , and largely expressed , and they were all very well acquainted with it : But the Covenant of grace was spiritual , and very little of it expressed , but shadowed out under divers Ordinances , and observations , and therefore very few of them did understand it , or had any knowledge of it ; but imagined , that by their outward observations they had done all that was commanded : Now this Covenant , as it was thus outward , and respected onely outward and temporal things ; so it is an old Covenant , and is vanished away ; and in this respect , the Covenant of grace is called , a better Covenant , because it consists of better promises , which are , life and glory in Christ Jesus : And a new Covenant , and not like the Covenant which God made with them , when he brought them out of the Land of Aegypt , which Covenant they brake , that is , they understood not his meaning in the very outward Covenant , but served themselves , and their own lusts in the same , therefore he would utterly abolish , and take away that Covenant . Again , it is called a new Covenant , though it be the same with the former Covenant , which was made with Abraham , and with the Israelites at the giving of the Law ; for even the Covenant of grace was very dark and mystical , made forth under types and significations , and therefore very imperfect and weak , and yielded very little or no strength ; and therefore was disanulled , because of the weaknesse and unprofitablenesse thereof : But the new Covenant ( namely , Christ or that better hope in the Gospel-dayes ) is strong in the Spirit , and brings in life and power into the hearts of them who are entred therein , whereby they are enabled to serve acceptably , with reverence and godly fear . Again , under the services of the Law , Christ , the sum and substance of the Covenant , was vailed and hidden , very few knew but little of him : But now under the new Covenant , the Saints all know him from the least to the greatest , they of weak faith , and they of strong , every one in their measure ; for they all with open face , as in a glasse , behold him , and are thereby changed into his image , from one degree of glory to another . Thus , and in other respects , the Covenant of grace , in the dayes of the Gospel , is called a new Covenant . Q. But doth not God promise in the new Covenant , to write his Lawes in their hearts , and in their mindes ? How then are the Saintsfreed from the Law ? Jer. 31. 33. A. The Law delivered on Mount Sinai , was indeed a revelation of the most perfect righteousnesse of God : but it was but outward , it was but figured in stones , and came not near the heart , and therefore yeilded no strength to further them in their obedience ; and Christ , who was the sum and substance of the Law , was revealed or made known but in a very small measure ; the Spirit in those dayes run very low , the Lord being pleased to vail and cover his glory until an appointed time : But the Law which God promised to put into their mindes , is Christ , who indeed is the Law and the Covenant ; for now Christ being glorified , and having received of God authority , and power , or the promise of the Spirit , i● now returned in spirit and power into the hearts of the Saints , and is become to them , and in them , a Law of the Spirit , and a Law of life ; ( that is ) where Christ comes in the Spirit indeed , he brings in power , and life , eternal life , and transformes the soul , and makes it like himself , and enables it to walk as he hath walked . Again , the Law was a ministration of condemnation , and threatened wrath upon every disobedience , which caused terrors and fears even in the best of them . But Christ , who is the new Covenant , is a ministration of righteousnesse ; that is , in the Gospel Christ is made known to be the righteousnesse of God , which the Law required , he having perfectly fulfilled the Law , in all the high demands thereof , by walking exactly in all the particular commands of the same ; and not so alone , but also hath stopped the mouth of the accusing and condemning power of the Law , by yeilding and submitting himself in the flesh to death and curse ; and thus Christ is the Saints righteousnesse to justification , fulfilling the righteousnesse of the Law for them . And Christ in the new Covenant is also a ministration of life , and peace in the Saints , fulfilling daily the righteousnesse of the Law in them ; ( that is ) the Saints being now united and made one with Christ , and one with God in Christ are thereby enabled to act righteousnesse and holinesse , and doe not look unto the Law for their pattern , but unto Christ the truth of that pattern ; for he is the way , the truth , and the life ; and thus the Law , as it comes from Sinai , is silenced to believers , they being neither under commanding , nor yet the condemning power of it : But as the Law comes from Mount Sion , as Christ is both the Law and the Covenant , so the Saints are not without Law to God , but under the Law to Christ , he being a Law of the Spirit , and a Law of life in their hearts , freeing them from the Law of sin and death , and quickening and raising their hearts to life and glory , by and in himself . In short , the Law , as it comes from Sinai , and is figured in stones , ceaseth to the Saints , and the duties and commands thereof , cease to be the duties of the Law , but are the duties and commands of the Gospel , even the commands of Christ , new commands , or the Law of Christ . Q. What is the Gospel ? A. The Gospel is glad tydings of good things , good tydings of great joy , a message of peace , a ministry of reconciliation , a ministration of the Spirit , the word of salvation , the word of faith , the word of life , the power of God to salvation , the immortal seed , the sword of the Spirit , the word of God , &c. In a word , the Gospel is Christ , and Christ is the Gospel , Christ is he that answers all the types and significations of the Law , and in whom is fulfilled all the prophecies of the Prophets ; it is Christ alone , in whom God is well pleased , and it is onely Christ , who enables the Saints to walk in all well pleasing . Q. How comes it to passe ( seeing believers under the Law , were under the same Covenant for life and salvation , with believers under the Gospel , and they that were saved under the Law , were saved by faith in Christ as well as under the Gospel ) or what may be the reason , that the Saints , or true Believers , act now more lively and chearfully , and are quickened up to a more close and holy walking with God in these Gospel-dayes ▪ more than under the Law ? A. The Covenant of grace was the same indeed under the Law , as it is under the Gospel ; but it was very mystical and obscure , even to them that did believe ; for it pleased God to cloud himself , so that they could not see him , or but very little of him . When they came out of Aegypt , he went before them in a cloud , in a very dark and obscure manner . At the giving of the Law , he appeared in smoak and thick darknesse . When Solomon had built the Temple , which was a figure or type of Christ , as they were performing religious services therein , it is said , that the Lord discovered himself in a cloud , a cloud filled the house . By all which it appears , that the appearences of God unto them in those dayes were very much clouded , they saw very little of him , even what he was pleased to let out in a few outward services , suspending of purpose the manifestation of his glory untill the fulnesse of time . Now while the Lord was pleased thus darkly to reveal himself , then he was pleased to accept of weak faith , and mean services . Besides , the Israelites were under a mixt Covenant , partly inward , and partly outward : the inward part of the Covenant , which was Christ , was clouded , and very dark , as was said before , and very little notice taken of it by the greatest part of them . But the outward part of it was very plain and easie , and they all knew it very well , and acted generally according unto it , and minded earthly Canaan , long life , and outward prosperity therein , more than heavenly Canaan , or the sweet and comfortable enjoyment of God , in the lively apprehension of his love and favour . But now Christ , who indeed is the new Covenant , ( for he is the substance of all those former Covenants ) being come , and having acted his part in the flesh , is now revealed in the Spirit ; for he is that Spirit or power of Gods infinite love , proceeding eternally from the Father upon the Son , and from the Son upon the Saints , and into their hearts : and now the Saints look not for Christ in outward observations , but in inward and spiritual demonstrations of infinite love , shed abroad in their hearts , whereby they are transformed , and conformed , unto Christ their head more and more : Neither doe the Saints now look to any outward Covenant , for there is no promise made unto them of any outward or temporal things , but with persecution , and that they shall be contented with their conditions : But the Saints look unto Jesus , who is the author and finisher of their faith , and count it all joy , when they are accounted worthy to suffer rebuke for his name . And this is the true reason , why the Saints walk with God so chearfully and joyfully , because they clearly see , that they are not justified by , or for , any work , or merit , or worth of their own , but meerly by the free grace and love of God , in and for the righteousnesse of Christ Jesus , who is the Lord our righteousnesse , both unto justification , and also unto sanctification . Q. What is justification ? Or how may sinfull men be said to be justified , or made righteous before God ? A. Justification is an act of Gods free grace and love , whereby he ( through the redemption that is in Jesus Christ ) hath freely forgiven the sinnes of all his elect , and accepts of them ( in him ) as perfectly just and righteous . But more plainly , Justification is that , whereby God himself is pleased to condiscend , and to cloath himself with our flesh , and in our nature , and our flesh , to fulfill all the righteousnesse of the Law for us : and also to subject himself in the flesh to death and curse , hereby paying all our debts , and satisfying divine Justice on our behalf , and so became our righteousnesse for justification : All which he hath done freely , without any desert , or desire , on our part . Q. But doth not the Scripture say , that we are justified by faith ? What is faith ? And how are we justified by the same ? A. There be in Scripture divers kinds of faith mentioned , by reason whereof , many think , that they believe to justification , and are deceived ; for justification is free on Gods part , and without any condition at all on our part ▪ for if faith were a condition of our justification , then it were not free , justification being an act of God in his eternal counsell and purpose , before the world began ; if faith were a condition thereof , then are we justified for some fore-seen grace in us , and not freely by his grace ▪ Now faith is neither a meanes , nor yet any condition of justification , but rather an evidence , or demonstration thereof ; for true faith is that , whereby we close with God in the promise of life and salvation , in and by Jesus Christ : Now this faith is not in us by nature , but is wrought in the heart , by the manifestation of God in the soul : When the Lord is pleased to reveal Christ in the soul , and to discover to the same , that he is well pleased with him in Jesus , and that he hath freely forgiven all his sinnes , meerly for the merit and righteousnesse of Jesus , and that now he accepts of him as righteous , in his beloved Son ; and that in Christ he hath adopted him to himself , to be his Son : now when the soul apprehends this , then it is thereby enabled to believe it , and rests upon it . And thus true faith doth not act in the workes of justification , but onely believes it when it is revealed in the soul ; and then believing , hath peace with God , and can look upon him with comfort , and can joy in him in all tribulations . Now no man can believe in Jesus Christ , untill he be revealed unto him by the Father : and according to the measure or degrees whereby God is pleased to discover himself to any man , so he can believe or confide in him more or lesse : so that it is plain , that faith is no meanes or condition of our justification ; but by faith we believe it , and rest confidently assured of it when it is revealed , and so have joy and peace in believing . Q. But doth not the Scripture say , that Abraham was justified by works ? what say you then of good workes ( as prayer , reading , and hearing the word , repentance , and all other duties of piety and charity ) are not they required as good meanes of our justification . A. The scope of that Scripture is not to declare , that Abraham did act any thing in the work of justification ; for it is said , that Abraham believed God , and it was accounted to him for righteousnesse : and those good works , whereby Abraham is said to be justified , doe rather declare him to believe , and his faith to be a live , than any way to act in the matter of justification , For faith , as is said before , doth not justifie , but believes it , and applies it : true faith works by love , and shewes what house it comes of , by actions of piety and mercy . There is a faith which is dead , it being nothing else , but a perswasion of a carnal heart , which is deceitfull , and of this many men brag and boast , and cry religion , religion ; but they doe not walk in love , neither toward God nor men ; and this faith profiteth nothing , or profitable to no man , and is no better than the faith of Devils . But true faith where it is indeed , it proceeds from a holy seed , being begotten by the manifestation or discovery of God in the soul , and hath for its ground a word of promise , not onely without , but , especially within , and is reall , and not in imagination ; so also it acts like it self , and is profitable every way . First toward God , it gives him the glory of all his wisdome , power , justice , mercy , and goodnesse , when men can say indeed , In the Lord have I righteousnesse , and in the Lord Jehovah is everlasting strength : when a man can say , now I live , yet not I , but Christ lives in me ; yea , I can doe all things , be any thing , suffer any thing , through Christ that strengthens me : I can be abased , and I can abound ; I can as well be content to be hungry , as to be full fed ; to be poor as to be rich , to suffer as to raign , to dye as to live ; when a man can live in God , and unto God , above all this world , and esteem all things but drosse and dung , in comparison of the excellency of the knowledge of Christ Jesus . And true faith is also profitable to men , when it is exercised in godly conference , building up one another , comforting one another , and ( if need require ) reproving one another ; when it works in feeding the hungry , clothing the naked , releiving the oppressed , and by doing to every man as we would be done unto . This is living faith , and it is thus evidenced to be alive . Thus we are not justified by , nor for , our good workes ; for we are his workmanship , created a new in Christ Jesus unto good workes , that we should walk inthem : Justification , where it is indeed , will evidence it self by acts of sanctification . Q. What is sanctification ? And how is it wrought ? A. As Christ is made of God righteousnesse unto us for justification , so also for sanctification : as he is our justification , because he perfectly fulfilled the righteousnesse of the Law for us , and paid all our debts , yeilding up himself to death for us : so also he is become our sanctification , by fulfilling the righteousnesse of the Law in our hearts , even by living in us . As we are justified by his death , so we are saved , or sanctified , by his ●sfe . Sanctification is an act of Gods infinite love , whereby he takes us out of Adam , or the old man , and puts us into Christ , or the new man ; and this is the new creation , or the new creature , when a man that before was unholy , profane , and to every good work void of judgement , is now become ( through the power of Christ living in him ) holy , unblameable , and ready to every good work ; and this is wrought by the power of God revealing Christ in the soul ; when Christ is revealed in the soul to be white and ruddy , the most excellent , the most amiable , one , in whom God is well pleased , and in whom his soul delighteth , yea , and by whom , and in whom , he is well pleased with poor sinners , and delights in them : then that soul is ravished with his beauty , which is his love , and with beholding or apprehending of it , is transformed into the same Image of love more and more . Christ is the Saints life , and this life is hid in God , untill it be revealed ; and when Christ , who is our life , doth appear in the soul , then the soul lives in his life , and appeares with him in glory . Now every one in whom Christ lives indeed , he conformes them to himself . First , in death , if Christ be risen in the soul , then the old man is crucified , that the body of sin might be destroyed ; and the soul is dead indeed unto sin , but alive unto God in holinesse , through Jesus Christ , who lives in him . Secondly , Where Christ is risen indeed , there is a conformity in life : Christ being ( the life living ) in the soul , the soul must needs live indeed , and live unto God , and not any longer to the flesh ; for to be carnally minded is death , but to be spiritually minded is life and peace : and thus is Christ our sanctification , when he arises and appeares in our hearts , whereby he transformes and changes us into his own Image , even his Image of glory more and more . Q. But doth not the Lord in Scripture call men to repentance , and promise them life upon condition of the same ; yea , the Lord doth solemnly protest , that he delights not in the death of him that dieth , but rather that he should repent , and turn , and live : And again , why will yee die ? repent , and turn , and live yee . And our Saviour saith , except yee repent , yee shall all perish : and the Apostles exhort them in the Acts , to repent for the remission of sinnes ; and that their sinnes might be blotted out . And again , if we confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to cleanse us from all unrighteousnesse . Doth it not from all these places appear very plain , that repentance is necessarily required , as a meanes , or at least a condition of life ? A. There is in Scripture a twofold repentance spoken of , a repentance of the Law , and a repentance of the Gospel . The repentance which is of the Law , is suteable to that Covenant of workes , which the Israelites were under for temporal blessings ; when they at any time acted contrary to the command , then the Lord plagued them , sometimes with famine , pestilence , warre , captivity , &c. untill they did repent ; and when they repented , or ceased from their wicked wayes and works , then the Lord would also repent , or remove the judgement ; for temporal blessings were promised upon condition of outward obedience , and temporal punishments were diverted , or turned away , upon their legal repentance , and ceasing from their evill wayes . In the time of Ezekiels prophesie , the Israelites were many of them in captivity already , and the rest of them were threatened : and when the Lord by the Prophet called for repentance , the people thought it was to small purpose to repent , seeing their fathers had eaten sour grapes , and their teeth were set on edge ; and that it was but a light businesse to promise them any good , upon condition of repentance , seeing they did but pine away in their fathers sinnes . To which the Lord commands the Prophet to tell them , that it was no such matter , it was their own sin which was the cause of their misery ; and that if they would return from their idolatries , and other abominations , he would cease from punishing of them , and hereupon uses that solemn oath , As I live , I have no delight in plaguing you , I had rather yee would turn from your evill wayes , and live in your own land : why will yee die ? or why will yee be slain , or die by famine , or pestilence , &c. And so our Saviour tells those , which spake to him of Pilates cruelty , that unlesse they did repent , they should likewise perish , meaning that some temporal judgement would overtake them ; and thus legal repentance served onely for the preventing or diverting of temporal punishments . But repentance which is of the Gospel , is not any meanes or condition of life ; for eternal life is the gift of God through Jesus Christ our Lord ; and it is a free gift , and not purchased by repentance , nor yet promised , nor given upon condition of repentance ; for it is not sin , nor Satan , nor death it self , can make a separation between them that are elected , and the love of God in Christ Jesus , which is eternal life : The Lord , who hath promised , is not a man that he should lie , or the son of man , that he should repent in this respect . Now this repentance is called godly sorrow , and it is wrought by the working power of Gods love in the soul apprehended by faith , and is a fruit of faith . There is a worldly sorrow , which causeth or worketh death , being wrought by the apprehension of death or punishment , and this is in wicked and unregenerate men , fear of death drives them to a kind of repentance ; yea , and the Saints sometimes having attained but a small measure of the apprehension of Gods love in Jesus Christ , being under a spirit of bondage , and looking upon God as he manifested himself upon Sinai , are so filled with fear and terror , which causeth abundance of sorrow , even mourning and grieving exceedingly , because they can grieve no more ; and that meerly upon this ground , that if their sorrow were in any good measure answerable to their sin ; then they hope that God will pardon them , apprehending in themselves ; and being told so by others , that if they doe not soundly repent , mourn , and grieve for their sinnes , heartily and seriously confesse them , with a resolution to leave and forsake them , that God would not , nay could not , pardon them ; and all this from mis-understanding of Scripture , as he that hideth his sinne shall not prosper , but he that confesseth and forsaketh them shall find mercy ; and if we confesse our sinnes , he is faithfull and just to forgive , &c. concluding from the very letter of these Scriptures ( not having the true meaning thereof explained unto them ) that unlesse they first grieve , and mourn , and confesse , God will not pardon ; and so goe heavily under this burthen for want of better information : but true repentance , which is repentance indeed , doth not proceed from a bare hope of pardon , but from sence of pardon already apprehended , for as no man can believe his justification , until God hath revealed it to him by Jesus , so neither can any man repent truly and indeed , untill he first understand and believe , that God , for Christs sake , hath forgiven him all his trespasses : And this repentance is called , a repentance unto life , or a repentance flowing from life , or evidencing life ; and life ( which is Christ ) is very desireable unto all them who have but the least sence or taste of it ; and it is also active wheresoever it is , and puts men upon all enquiries , what must we doe that we may have life : those Converts in the Acts , had but a little before been very forward in the crucifying of Christ , and denied him in the presence of Pilate , when he was determined to let him goe : Yet now when they hear the Apostles preach remission of sinnes in his name , and that there is no other name given under heaven whereby they must be saved , but the name Jesus onely , and that God hath advanced him on high , and given him all power to bring all those to life and salvation that desist from their evill wayes , and believe in his name : Now when they heard this they were pricked in their hearts ; now Christ , who is life , began to stirre or act : a little in their hearts ; and now what shall we doe men and brethren , that we may have and enjoy more life ? To whom the Apostle answered , repent , not that repentance doth purchase pardon , but if yee doe indeed believe in Jesus , and if he be come into your soules , then yee can repent indeed , and by your true and sound repentance yee may be assured , that your sinnes are forgiven , for yee shall receive the gift of the holy Ghost , which shall seal the same unto you ; and it is further said , that ( the same day ) there were added three thousand soules : And for that which the Apostle John saith , If we confesse our sinnes , he is faithfull and just to forgive , &c. The Apostle seemes in this place to deal with two sorts of men . The one sort are very high in notion and opinion , and think themselves to be the men that are in Christ , and have fellowship with the Father in the Son , and yet notwithstanding they walk contrary to him in their practice : nay , saith the Apostle , that cannot be , for God is light , and with him is no darknesse at all ; God is a holy and righteous God , and will doe , neither can he doe any thing , but what is most pure and just : and if any say that they have fellowship or communion with him , and yet are not conformable to him in holinesse and righteousnesse , they lie , and doe not the truth : and if they say ( as many doe ) that they have no sin , Christ hath finished transgression , and made an end of sin in them , so that let them doe what they will , they cannot sin ▪ they deceive ▪ themselves , saith he , their deceived heart hath turned them aside , and there is no truth in them . The other sort are such , as in whom Christ is revealed , but yet in a low degree , and these are still in feares and doubts , and would gladly know how they may be assured , in some comfortable measure , of the favour of God , and of the pardon of their sins . To these he answers ; If yee walk in the light , as he is in the light , &c. God is a holy God , a most pure Spirit , with whom is no iniquity ; and if he by appearing in your soules , hath wrought you to a love of purity and holinesse , and also to a loathing of all sin and wickednesse , then yee may be sure yee have fellowship with him , and the bloud of Jesus Christ his Son cleanseth you from all sin . But if they further say ( as many a poor soul doth ) yea , but we find that sin is not dead in us , but lively ; and corruptions strong , a Law in the members leading us into captivity , the good that we would doe we doe not , the evill which we would not doe , that we doe . The Apostle answers , your condition is good , if God by his Spirit in you , hath brought you to see and confesse this ; yee need not be discouraged , for God is a faithful God , he never begins a good work , but he will perfect it ; he hath already pardoned your sinnes , and he will more and more assure your hearts thereof , by cleansing you by degrees from all your corruptions . Q. If justification and remission of sinnes be free , without any condition , desert , or desire on our part , why then doth our Saviour teach us to pray for it , saying , forgive our debts ? And if men be justified , and their sinnes be forgiven before they repent ; then what need have men to repent at all ? A. Although justification and remission of sinnes be free , and undeserved , yet it is not presently revealed to the soul , so soon as men believe , but it is brought home to the soul a little at once , by degrees , according as they are enabled to believe , neither doth the Lord discover himself in his love to all in a like measure , for it pleaseth him divers times , to suffer many of his dear ones to sit a great while in darknesse , and to see but a very little light , and to have but a small measure of the comfortable assurance of his love : These he holds in suspence , and therefore they cry , and pray , forgive us our sinnes , not being assured of the pard on thereof . Yea , others also that have attained to a higher degree of assurance , and are able to conclude , and that safely , that their sinnes are forgiven , and that Christ is their righteousnesse unto justification ; yet seeing their own weaknesses , and knowing that they are sanctified but in part , and having a law in their members , rebelling against the law of the mind ; they have need , and doe pray for a further discovery of Gods love to perfect their sanctification , that they may thereby have a further evidence of their justification ; and therefore it is said , forgive us our debts , as we forgive our debtors ; that is , Lord work in us such a holy frame of spirit , that seeing thou hast freely forgiven us ( through Christ ) all our sinnes ; we may also freely for thy sake , forgive our offending brother his trepasses ; and that our readinesse and willingnesse to pardon others , may evidence unto us , that thou hast forgiven us ; so that we are not taught to pray for pardon of sin , as though the Lord would not forgive us untill we pray for it , but rather that God would manifest himself so to us in acts of sanctification , as may testifie unto us our justification . And although repentance is not necessary as a meanes of remission , and so of life : yet it is a necessary consequence or effect of life : as the fruit is not a meanes , or a condition of life to the tree , but an effect or evidence of life in the tree ; for it is impossible , that Christ should be in the soul , and not act like himself , according to that degree and measure , in which he manifests himself therein . Now repentance is not onely a sorrow for sin , for that may be in wicked men ; neither is it a bare confession joyned with the former , for both these may be done for self-ends : But when a man doth indeed apprehend the love of God in Jesus , freely justifying and pardoning all sin and transgression whatsoever , without any desert , or desire ; and not onely so , but also sanctifying , and saving him from all sin for the future : then his soul is melted and dissolved into godly sorrow , mourning , and grieving ( not for fear of death and hell , but ) because he hath walked so contrary to God , who hath so farre condiscended in love to him ; and hereupon falls to confesse all sin , and to rip up his heart , and to search out his most secret sinnes , as well as those that be more outward : and desires to appear before God the most vile and abominable sinner in the world in his own eyes , deserving nothing but wrath and condemnation , and admires at the infinite love and goodnesse of God in Jesus Christ , thus pardoning and sanctifying him : and prayes earnestly unto God , that he will make further discoveries of his love unto him in Jesus , that he may be more vile in his own eyes , and that he may now hate and abhorre all sin , which is so contrary to the holinesse of God : that Christ may live more in him , and that he may henceforth be enabled through him , to walk in all well pleasing . And thus the Saints , though they be already justified and pardoned , yet cannot but repent ; for if Christ , who is the root , be within , repentance , which is a fruit thereof , will appear in the branches : and thus the Saints can mourn after Christ , and blessed are they that so mourn , for they shall be comforted . Q. Seeing that the Saints or Believers are sanctified but in part , and have flesh as well as spirit , and are compassed about , not onely with many infirmities , but also with many enemies , which are strong and potent : Whereby are they then quickened ? Or what helps have they to grow in grace and sanctification . A. The chief help or meanes , whereby the Saints are quickened up to holinesse , is Christ himself , dwelling in them , and acting them by his spirit , or power , to all well pleasing : but there are other subordinate meanes , which he hath appointed and sanctified to that end ; as namely , his Word in the reading and preaching of it , as also godly conference with one another , and prayer . Q. How can the Scriptures , being but the writings of men , be of any force to help us grow in grace ? &c. A. Although the Scriptures were written by men , yet they were not the device of mens braines or wits , but they were the words of God , inspired into men by the holy Spirit , neither did men write them at their own pleasure , but how and when the Lord , who is that Spirit , pleased : and they are profitable to teach , instruct , to reprove , and correct ; yea , there is in the Scriptures whatsoever is necessary to be known to salvation , they being a revelation of the most righteous and perfect will of God in every dispensation ; and they are also mighty through Christ , for indeed to the Saints Christ is the Word , and the Word is Christ ; and when he is pleased to come forth in it , read , or preached , then it casts down strong holds ; then it divides asunder between soul and spirit , between men and their beloved lusts ; then it subdues every high thought , and brings every thing into subjection that exalts it self against Christ ; and then when he is pleased to come forth thus in it by his Spirit , then it transformes the soul into the same nature , or Image of it self , which is Christ : And here is the power of binding and loosing , or the power of the keyes . There is in the word a double power or efficacy , when it comes in the evidence and demonstration of the Spirit , it is both for softening and for hardening of mens hearts , and it alwayes doth the work to which it is sent , it is called , a sharp two-edged Sword , the Sword of the Spirit , &c. Now no mans word can work any effect upon mens hearts , they may blesse , or they may curse ; and all to no purpose : they may bind and loose at their own pleasure , but there is nothing done in the soul , but where this word comes indeed in the name , that is , in the power and authority of Christ , there it doth the work effectually , and there is no resistance , it either makes men fruitful and meet for salvation , or else hardens them , and binds them over to damnation . Q. Yea indeed , Christ is the Word , and he came from the bosome of the Father , and he onely doth reveal the Fathers will : But doth he not doe it by visions , and revelations of the Spirit , rather than by a written word , which is so full of contradictions ; or so contrary to it self ? A. Christ hath alwayes manifested himself , or the Fathers will , by visions and revelations , but yet in a different way in every dispensation : when the Gospel was first preached , he was pleased to reveal himself unto the Apostles , for the most part , without any written word ; ( they having but a few dark prophecies and types which made mention of him ) and therefore they were enabled extraordinarily to declare , both in word and writing , the whole will and counsell of God ; and the word so spoken and written , being a revelation of Christ through the Spirit , was written and spoken for our instruction : Christ now reveales himself to us also by the same Spirit , and to the same ends and purposes , but not in the same manner , nor in the same degree : Christ by revelation enabled them to speak and write a mystery ; and by revelation he enables us to know and understand that mystery , which was spoken and written by them : They were inspired by the Spirit immediately to write and speak the mind of God perfectly : To us it is given , to understand and believe the will of God , in the mystery of Christ , by attending upon reading , exhortation , and doctrine , even by the same Spirit . The Apostles were sent to preach the Gospel , and faith comes by hearing , and hearing by the word preached : Paul was an Apostle , a teacher of the Gentiles ; and unto him was this grace given , that he should preach among the Gentiles the unsearchable riches of Christ , &c. The Gospel must be preached ; but every preaching is not the preaching of the Gospel ; for some men preach neither Law nor Gospel , but their own fancies : others preach justification by the duties of the Law , knowing neither what they say , nor whereof they affirm : and others jumble Law and Gospel together , saying , that men must believe in Jesus Christ , and yet they must walk in a strict performance of the duties of the Law , or else they cannot be saved : But the Gospel , where it is purely preached , is not with wisdome of words , to exercise or set forth mens humane arts , and acquired abilities , but in the evidence and power of the Spirit , to perswade men to believe : the preaching of the Gospel is not to chide or revile men for not believing , but to beseech men to be reconciled to God. The preaching of the Gospel is not to threaten wrath and vengeance against sin and sinners , but to offer termes of peace , reconciliation , and salvation , through Christ Jesus , to the worst of sinners . Moreover , the Lord hath in much wisdome and goodnesse manifested his will in a written word , for he very well knew what was in man : many Prophets of old did run before they were sent ; but because they spake not according to the Law and the Testimony ( their written word ) their was no light in them . There were also false Apostles in the Primitive Churches , but because they spake not according to the word of faith revealed in the true Apostles , they were soon discovered to the Saints . The Mystery of iniquity in that man of sin , came into the world after the working of Satan , with signes and lying wonders , and men were deluded by them , because they did not receive or believe the truth , as it was revealed in the written word ; but Christ hath already in part , and is daily destroying more and more that mystery and kingdome of the devill , by his appearing , and the brightnesse of his coming , according to this written word . And there be many also that boast and brag of visions and revelations , and despise and deride the Scriptures ; but because they resist or put away the truth , therefore they shall not be able to proceed much further , for their folly shall be made manifest to all men , by the power of truth revealed in the Scriptures . Neither is the Scripture contrary to it self , or any the least contradiction in it , for as no part of it was written by the private motion of mans own Spirit , so neither is it of any private interpretation , nor to be drawn or stretcht to any mans private purpose , for we are not to use the Scriptures for our own self ends , or so much of them as will serve our turnes ; but to weigh and consider the whole Scripture , and labour to reconcile seeming differences ; for though there may appear some small seeming jarrs in the letter , yet being compared with other Scriptures , and weighed with a Spirit of love and meeknesse , there will be found a sweet harmony in the sence and meaning : and where any thing is hard , and difficult , and not easie to be understood , there we are not rashly to determine , but by prayer and supplication to wait upon God , who is a revealer of secrets , and to whom interpretations doe belong , and in due time we shall reap , if we faint not . Q. What is Prayer ? A. Prayer is much spoken of , and much used among men , but it is not very well understood , for many people can , and doe utter words and sentences , which the Saints in Scripture have used in prayer , and yet they doe not pray : prayer is not every lifting up of the voice to God , nor every lifting up of the heart to God , for the most wicked man may pray , and that earnestly , and that for life and salvation , and yet not pray aright ; yea , a believer , and one that is in Christ , may be very fervent in prayer , and yet not being rightly catechized and instructed in the nature of true prayer , may not be accepted , but offend in praying . Prayer is not a work of wit , or memory , or of any other common gift of the Spirit ; but true and right prayer , as it goes up to God through Christ , so it comes down first from God by Christ , and is indeed the intercession of Christ in the soul : for no man knowes how , or what to pray for as he ought ; yea , the Saints themselves are compassed with many infirmities , and many of them lie under many outward crosses , &c. by reason whereof , they may , and doe now and then use prayer in a carnal manner : now it is the Spirit which removeth or helpeth against these infirmities ; when the Spirit prevailes ( as it doth for the most part ) in the Saints , then it assures them of the love of God , and overcomes all feares and doubts , and carries them up to God with free accesse , making them to know , that God is not delighted with eloquent words and speeches , or sentences finely framed , and artificially drawn into a method : But that he is well pleased with Christ , and delights in nothing but Christ , and if he be in the soul , though at present they cannot utter many words , or outward expressions ; nay , if they can but groan in spirit , he knowes the meaning thereof , for he knowes the heart , and understands the mind of the spirit : If prayer proceed from a mans own spirit , then it is alwayes for self ends ; but if it be the intercession of Christ in the soul , then it is alwayes agreeable to the will of God ; for he ( even Christ ) maketh intercession for the Saints , according to the will of God. Q. If prayer be the intercession of Christ in the soul , then how is it said , that he is at the right hand of God , and maketh intercession for us , and is gone into heaven , there to appear in the presence of God for us ? And why then are we commanded to pray to the Father in the name of Christ : A. Christ is indeed at the right hand of God , that is , the Lord hath advanced him into his own glory ; and given him his own power and authority , even all power in heaven and earth , for God doth not manifest himself in any wise unto the Saints , or bestow any thing upon them , but in and by Jesus Christ ; neither can , or doe , the Saints enjoy God , or have any true fellowship with him , but in and through Christ ; so that whatsoever is done in heaven , or in earth , Christ is the doer of it : now Christ dwells in the Saints by his Spirit , which is the power of his love , proceeding infinitely from the Father unto the Son , and from Christ into the Saints : and by this Spirit , or power of love , he quickens them up to prayer , and not onely so , but also frames and endites their prayers in them , according to the will of the Father , and so they become acceptable to him ; for whatsoever Christ doth , is well pleasing to God ; for the Father loveth the Son , and the Saints being united to Christ , and made one with God in him , are hereby brought into the love and favour of God through him : And thus he is in heaven , appearing in the presence of God for us . And for that we are to pray to the Father in the name of Christ , it is not meant , that we must often use or repeat the name of Christ , or in word beg , or crave any thing at the hand of God for Christs sake , for so a wicked carnal wretch may doe : but to pray to the Father in the name of Christ is , to pour forth the soul unto the Father , in the power and intercession of the Son , for God looks not at any thing in all this world but Christ : men may be high in gifts , and notions , and may make admirable prayers for words and sentences , and also for method and form , but if Christ be not there , and if the prayer goe not forth in the Spirit and power of Jesus Christ , then the Lord regards it not , but loaths it , and casts it away , as abominable . To pray then in the name of Christ is , when the soul goeth forth into the armes of Gods love , by the Spirit and power of the Lord Jesus , who is the Son of his love . Q. Seeing that men of themselves cannot pray aright , and that the Lord , to whom we are to pray , knowes our wants before we pray : What need have we then to pray . A. As men cannot pray of themselves , so neither can they live of themselves , for the life which the Saints now live in the flesh , is not by any power of their own , but by the power of Christ living in them ; so that there is not onely a necessity of life in them in whom Christ lives , who is the life , but an impossibility of not living . In like manner , though men cannot pray acceptably by their own power or worth , yet if Christ , who is the mediator , and intercessor , live in them , there is not onely a necessity of praying , but it is altogether impossible that they should not pray , Christ being in their hearts the Spirit of supplication , and of adoption , causing them to cry , Abba Father . Yea , in him they have accesse with boldnesse unto the throne of grace : And though the Lord doe know our wants , yet he hath commanded us to pray , ask and yee shall have , &c. And yee fight , and warre , and have not , because yee ask not : The Lord would have his people to rejoyce , but they must pray , ask and yee shall receive , that your joy may be full : Now although the Lord command us to pray , he doth not intend that we should make Idols of our prayers , and think that we receive for our praying , but he doth it , that we may know and consider , on whom our joy , our happinesse , yea , our very life dependeth : and also that he may have the honour and glory of all his goodnesse , when we in asking acknowledge him to be the giver of all , and that we receive all of grace , and not of debt : and then it occasions much thankfulnesse , when we return him the praise of all his love and bounty , and live in the use of his mercies , to his praise . Q. But is not the Lord said to be an unchangeable God , with whom is not the least shaddow of turning ; and if he have determined to bestow any favour or mercy , he will doe it without our prayers : and if he have not determined us any good , to what purpose should we pray ▪ seeing by the same we cannot alter nor change his mind ? A. Although the Lord be altogether unchangeable , and unalterable in his purposes and determinations , yet he would have his children make known to him their needs by their requests : neither is there the least shadow of change in him , when he bestowes mercies and blessings upon them , in answer to their prayers : for whatsoever good thing he purposeth to his children , yet before he bestow it upon them , he usually stirreth up their hearts to pray for the same : Now the Lord whatever he gives to the Saints , he gives it them in Christ ; and what the Saints pray for , they request and beg the same in the Spirit and intercession of Christ , for he is the way , by which the Lord comes down to us in all good ; and he is the way also , by which we goe up to God in prayer and thanksgiving . Now as it is impossible , that God should alter his determinations , in bestowing of mercies , so also is it , that the Saints should not pray for blessings and favours , being quickened up thereto by the Spirit of Christ living in them : so then , God is not changed , but the change is in the Saints , for many times when God entends a blessing , his children are not fit to receive the same ; then he by that Spirit of adoption , quickens them up to pray , and yet delaies them ; that by the continual use of this heavenly exercise , and by the spirit of judgement , and burning , their corruptions may be consumed and destroyed , and their hearts brought into a more holy and humble frame , and they at length , by this meanes , made fit to receive the mercy . Q. If men cannot pray unill they be moved , or quickened thereunto by the Spirit : how then shall it be known when the Spirit moves ? or which , or when , is the most convenient , and fittest time for prayer ? A. That no man is able of himself , without the help of the Spirit , to make any prayer acceptable to God , hath been already shewed ; prayer being a work of that Spirit of adoption , called the Spirit of the Son , and is nothing else , but an effect of that power in the Son , given unto him by the Father : men may use words or formes of prayer , but none can pray indeed , but they who have received this spirit of adoption , and are thereby become the Sonnes of God ; and they , who are thus become Sonnes , have not the Spirit by fits and starts , but the Spirit , or the Lord Jesus , who is that Spirit , dwells in their hearts , and is continually exciting , and stirring up their hearts to prayer , and every good thing : But it is not alwayes apprehended alike ; for many times , by reason of temptation , want of watchfulnesse , and other infirmities of the flesh , it is clouded , and acts not so clearly as at other times ; yet notwithstanding , it will in due time break through all difficulties , and remove all impediments , and acts like it self , and ministers matter of prayer upon all occasions : so then , whensoever the Lord presents occasion or opportunity of prayer , then he by the same calls for prayer , and then is the Spirit ready to quicken and help , if it be not quenched with carnall workings of the flesh , as worldly cares , worldly sorrowes , worldly joyes , &c. Now if there be any time , wherein the Lord doth not minister occasion of prayer and praise , then that is no time for prayer and thanksgiving ; but there is no time in the whole life of a Christian , in which the Lord doth not minister occasion of prayer and praise , therefore the Saints ought to pray continually , and in every thing to give thanks : Furthermore , as the Saints ought upon all occasions to lift up their hearts to God , so also they are to take the fittest opportunity ; for prayer is not a light businesse , but of great weight and concernment ; it is called , a pouring forth of the soul to God , , a wrestling with God , a crying earnestly to God , &c. Now the fittest time for this serious businesse is , when we can set about it with least distraction ; when we can best sequester our selves from all other occasions whatsoever , and attend upon that work with freedome of Spirit . And as we must take the fittest time , so also we must watch unto it , that is , so order our outward affaires , that there may be convenient time ; and so watch over our own hearts in the strength of Christ , that they may be alwayes well disposed to prayer , and not to flag or faint , though we meet with many delayes , and other discouragements , but to continue instant in the same , watching when God will give in occasion of thanksgiving . Q. But doth not God give us other helpes also , to build us up in grace and holinesse ? What say you of the Sacraments ? Is not Baptisme of great use in these dayes of the Gospel ? A. The word Sacrament is no where to be found in all the Scripture , and for Baptisme , the Scripture mentions divers Baptismes , as the baptisme of water , the baptisme of the holy Ghost , and of fire , and the baptismes of sufferings , all which were beautiful in their seasons , and some of them are still of great concernment to the Saints . The baptisme of water was the baptisme of John , who was sent of God , to prepare the way of Christ : Israel had dwelt long enough in that Mount of out-side observations ; for although they had their legall washings and cleansings , which were , and might be called baptismes , yet all these could not wash away one sin from the conscience , but served onely to cleanse them from legall pollutions , though they were not without their significations . But now the baptisme of John , and his ministry , was mighty , for he came in the spirit , and power of Elias , and was a sign of a great change of administrations , for he called them to repentance , even to repent of all that out-side , and formal religion , which they had so hotly pursued ; for they were generally grown so corrupt , and so blockish , and blind withall , that they imagined , that by the bare out-side performance of those legal cleansings , they were sufficiently sanctified , though they continued in the practise of most grosse and notorious sinnes : But John tells them plain , that although God had long endured , and born with their hipocrisies and formalities , yet now he would bear no longer , for he had now laid the axe to the root of the trees , and if any tree were barren , or did not bring forth good fruit , it was to be hewen down , and cast into the fire ; hereby giving them to understand , that unlesse they did desist from all their wicked and ungodly wayes and courses , and amend their evill lives , there was no remission of sinnes to be expected , nor true sanctification to be attained , notwithstanding all their legal and strict performances ; and hereupon calls them to his baptisme , declaring plainly unto them , that though many of them thought he was the Christ , yet they were deceived , for he was but sent to prepare his way ; and that his baptisme was but with water , which could onely wash away the filth of the body ; but could goe no further ; but yet by the same they were to be instructed , that there is one among them already in the flesh , even Christ , who shall baptize them with the holy Ghost , and with fire ; that is , wash and cleanse their soules , from all the filth and guilt of sin that was upon them : And thus John's ministry was to prepare the way , or to manifest Christ already come ; and his baptisme did hold forth the baptisme of Christ in the Spirit , which was to follow in its season . Q. If Johns ministry and baptisme served onely to prepare the way of Christ , or to manifest Christ in the flesh ; and to instruct them , or type out unto them the baptisme of Christ ; why then was it needfull , that Christ himself should be baptized of John ? A. Christ indeed was baptized of John , but not out of any need to shew forth sorrow for sin , he being altogether without sin ; nor yet was he baptized out of any necessity to be instructed in the mystery of the Spirits baptisme ▪ but Christ submitted to Johns baptisme for our sakes onely , the head that had no sin , for the body that was full of sin . Again , Johns baptisme was part of the Law , and it was the last and most lively Ceremony of it , and Christ submitted unto the same , that he might fulfill all righteousnesse for us . Now that Johns baptisme was of the Law , and not of the Gospel , is evident from his preaching ; for John preached saying , repent , for the kingdome of heaven is at hand ; now the kingdome of heaven is Christ ( not in the flesh ) but crucified , risen again , ascended , returned in the Spirit , the Comforter dwelling in the hearts of the Saints ; the kingdome of heaven is within you : And from our Saviours words , Mat , 11. 11. where speaking of John saith , that among them that were born of women , there hath not risen a greater Prophet than John the Bapptist , because other of the Prophets had spoken of Christ afarre off , but John pointed him out with the finger , saying , this is he ; but mark what followes , not withst anding he that is least in the kingdome of heaven is greater than he , meaning , that he that is indeed a Preacher of the Gospel , though never so mean and contemptible in the eyes of men , should doe greater workes than John did . Q. But there are other baptismes spoken of in Scripture , as well as Johns , for the Disciples of Christ did baptize , and Christ at his ascension sent them to baptize all Nations ; Is not water-baptisme then an Ordinance of the Gospel ? A. True indeed , Christs Disciples did baptize while he was with them in the flesh : But it was with John's Baptism , and so the Scripture calls it : For indeed , the preaching of John , and his Baptism , was the same with the preaching and Baptism of Christs Disciples : For John preached saying , The Kingdom of heaven is at hand . Christs Disciples preached saying , The Kingdome of heaven is at hand . Both John and Christs Disciples by their Baptism , which was in cold water , could but wash mens bodies , and call upon them to repent , and to expect remission of sins onely in Christ Jesus , who was to wash away the filth of their souls , even with a Spiritual water , or Baptism of his Spirit . So that although the Disciples of Christ did baptize , yet their Baptism was the same with John's Baptism , and to continue but for a season ; for so John confesseth , I must decrease , but he ( meaning Christ ) must increase . And for Christs Commission to his Apostles , to Baptize all Nations , that is not to be understood of Water-Baptism , as appeareth by his own words , Acts 1. 5. when being risen from the Dead , and now ready to ascend into his Glory ; acquaints them with the work whereto he is now sending them ; commands them not to depart from Jerusalem , until they had received the Promise of the Father , ( that is the Spirit ; ) for saith he , John truly Baptized with water , as if he had said , it hath been the Fathers good pleasure to appear in Types and significations , and to vail himself a while under dark Administrations : But now the time is full come , in which he will shew himself clearly in his abundant love and goodness , for ye shall be Baptized with the Holy Ghost , which is the Spirit or Comforter , not many dayes hence ; and then ye shall receive power , to know what ye ought to do , and be witnesses unto me , both in Jerusalem , &c. And when ye are thus impowred , or Baptized your selves : Then go and teach all Nations , Baptizing them in the Name of the Father , &c. Where by Name of the Father , and of the Son , &c , he doth not mean , that they should wash them in water , using that form of words ; but by Name , is to be understood the Power of the Father , &c. As Christ saith , Mark 16. 17. In my Name they shall cast out Devils , that is , by my Power . And so in this business ; All Power ( saith Christ ) in heaven and in earth is given to me . Go ye ( therefore ) and Teach and Baptize the Nations , in the Name of the Father , and of the Son , and of the Holy Ghost . As if he had said , All Power is given to me of the Father , and by this power I will come into you , and into your ministry , and ye shall go forth in this power unto all nations , and by the same ye shall be enabled to make them know , and believe , That I am the wisdome of God , and the power of God to salvation , to the Gentile as well as to the Jew ; and that whosoever believes in me indeed , ( or is baptized with the Spirit , which is all one ) shall never perish , but have everlasting life . And this was done effectually , for in one day there was added three thousand soules . And in another place , all that were ordained to eternall life , believed . Q. But if it was not the command of Christ , that they should baptize with Water , why then did they they use it after his ascension , and if Water-Baptisme was to cease and have an end at that time , why then do not the Scriptures declare the same . A. As for the Apostles baptizing with Water after Christs ascension , it was not from any command of Christ , as one of them doth testifie . The Baptisme of Water or Johns Baptisme was very famous , and of great note in that time , and therefore could not at present be very easily laid down , as likewise very many other Legall observations . And again , it is not to be questioned , but that the Apostles themselves were ignorant of many things , after they had received the Spirit abundantly ; for Peter was ignorant , that he might eat with the Gentiles , or that God had a purpose , by Jesus to bring in the Gentiles . Paul must goe to Jerusalem to be resolved about Circumcision , and there were thousands of Jewes which did believe , and yet they were all zealous of legall rites . God did not reveal himself all at once , but by degrees . Again , the Apostles used water-baptisme as they used Circumcision , to avoid contention among the Saints : and further , they used it sometimes when it was desired ; and to stoop to the weaknesse of many young believers , they became all things to all men , that they might not offend any , but save all if it were possible . And for the Scriptures to declare against water-baptisme to be used in the dayes of the Gospel , there be many Scriptures that speak much to that purpose , as 1 Cor. 1. 17. Paul the Apostle of the Gentiles utterly disclaimes it , for Christ , saith he , sent me not to baptize , but to preach . Again , Ephes . 4. 5. One Lord , one Faith , one Baptisme , now water-baptisme is not the same with the Baptisme of the Spirit , for they are two distinct things , one is Johns , and the other is Christs , and if they were both one , then they that have the one , must also have the other : and they that cannot have the one ( of water ) neither can they have the other . Again , it is not water-baptisme that can make us one with Christ , or give us a new name , or make us partake of the divine nature , &c. and therefore water-baptisme is not that one Baptisme , nor left us in command in the dayes of the Gospel . Q ▪ The baptisme of water hath been used in all the Churches of Christ , from the very time of the Apostles , and that with warant from Scripture ; for Infants were circumcised under the Law , and Circumcision was a seal of the Covenant which God made with Abraham , and the Covenant is the same now as it was then , and Baptisme is come in the room of Circumcision , and is a seal of the Gospel-Covenant , and therefore Infants may be baptized ; and the Apostle tells the Corinthians , that their fathers were all baptized in the Cloud , and in the Sea. And Saint Peter saith , that Baptisme doth now save us , how can it then be denied , that Baptisme , even of water , doth not stand us in great stead , even in the dayes of the Gospel ? A. Whatsoever was practised by the Apostles , and Primitive Christians , is already declared : how they to prevent contention and strife , did condescend to the weaknesse of many ; knowing , that in time , the Baptisme of the Spirit , which is a Baptisme of Fire , would eat up the Baptisme of Water , as the fire that came down upon Elijahs Sacrifice , did lick up all the water that was in the Trench . But whatsoever hath been done in Water-Baptisme since that time , it is hard to say , is , or was done with warrant from Scripture ; but is to be feared was rather a part of that mistery of iniquity , which began to work even in the Apostles time . And that Baptisme is come in the room of Circumcision , was never yet made good by Scripture , nor never will. It is true , God made a Covenant with Abraham , and gave him also Circumcision as a sign or seal thereof : But the Covenant which God made was twofold . Inward , and Outward . The Inward part respected his soul , in the sweet enjoyment of Gods love and favour by Christ Jesus , both in this life and in eternall glory . The Outward part of it , respected the outward man , the enjoyment of the land of Canaan , with long life and prosperity therein . Now so farre as the Covenant was inward and respected his soul , so farre Circumcision could not be a seal thereof : for nothing could seal the true spirituall love and favour of God to his soul , but the Spirit , whereby all believers were , and still are , sealed to the day of redemption . But as the Covenant was more outward , that he should be the Father of many nations , that in Isaac should his seed be called , and that he would give the land of Canaan to his seed , for an everlasting Possession ; so farre Circumcision was a seal of the Covenant . But now in the daies of the Gospel , the new Covenant , is a single Covenant , that old , weak part of it being vanished away : and it is now established upon better promises , than earthly Canaan : For the Covenant which God makes with his people now , is altogether inward , and Spirituall , which is Christ ; and there is no seal of this Covenant , but that Spirit , or the Lord Jesus , called the Spirit of promise . And to make Water-Baptisme , or a Carnall thing , to be a seal of a Spiritual Covenant , which is Christ in the soul , sealing up the love of God to the same to all eternity ; argues much ignorance in the mistery of God , and carnall mindednesse in the things of God , in a great measure . And whereas the Apostle tells the Corinthians , their Fathers were baptized in the Cloud and in the Sea. That is no warrant for Baptisme at all . But he speaks it rather to take them off from depending upon outward Ordinance , &c. For thus he seems to speak . Your Fathers were high in outward Ordinances , but they were not very high in Gods favour , for they were overthrown in the wildernesse , and these things were written for your example , &c. And for that of the Apostle Peter , where he is speaking of the Floud , and that in the Arke but a few , even eight souls were saved by water ; and that by a figure Baptisme doth not save us . First , we must understand , that the Ark saved those eight soules from the water . And then that the figure here spoken of , is not between the floud , and water-baptisme . But between the Ark which saved them from those great waves , and Christ who saves us from the sea , even the red sea of Gods fierce wrath ; as they that did believe , and obeyed , and prepared an Ark , were put into it by God , and so saved from death ; So all that do believe are shut up in Christ , and made one with him , and so saved from wrath . For so saith the Apostle , Baptisme doth now save us , but not the washing away of the filth of the flesh with water , but the answer of a good conscience to God by the resurrection of Christ from the dead , If Christ be not risen in the soul , and if he raise not the soul from death , that man is not baptized indeed , though he be washed in water a thousand times . And as for Infants that they should be baptized , there is not the least intimation in all the Scriptures that they , whiles they are such , ever were , or ever should be baptized . If Water-Baptisme were any thing , or had any thing in it , yet infants are in no capacity at all to apprehend it , no not so much as in signification : yet they which make a prop of it to hold up their tottering kingdome , can see good reason for it , and draw goodly consequences from Scripture to help forward the practise of it . Q. Though there be nothing in it , as indeed there is not , it being an outward signe ; may we not use it therefore in obedience to Christs command , as a sign of our ingrafting into him , and as an ordinance that gives us admission into Curch-fellowship with the Saints ? A. The commands of Christ are not empty and barren commands , but full of power and efficacy . When Christ coms forth in a command , then there is a work wrought indeed . If Christ say to a dead man live , then is he quickned indeed . If he command a man to believe , then there is faith and confidence wrought indeed . If he command the Saints to love one another , then it is effected indeed . Christs commands where they come , and he himself come along in them : ( or else they are not his commands ) they never return in vaine , but do certainly accomplish their work , not in imagination ; but in reality and truth . Now if Christ had commanded to Baptize a man , or an infant , in water , certainly some notable work would have been wrought thereby . But we see in experience , that to dip , or to sprinckle , in , or with a little cold water produceth no effect in the inward man. Therefore to Baptize with water , as a command of Christ , is to offer injury to Christ , and to make the commands of Christ ( which are full of power and life ) to be empty and fruitless commands , which is not safe to imagine . Moreover , Christs Kingdome is a Spirituall Kingdome , and is altogether inward : And as it is not attained , so neither is it enjoyed with any outward observations . Indeed under the Law , they had their outward Ordinances , and Services , and all of them had their significations , shewing forth something of Christ , of his death , and resurrection , &c. And this Kingdome was more Carnal than Spiritual ; and they were led on in it by outward and carnal observations . But now Christ having finished all his work in the flesh , and being come again in the spirit , he exerciseth all his Kingly power in the soul ; and this Kingdome of Christ is the Kingdome of Heaven , and there is no signification in it at all , but all is reall . For it is the glory of God begun in the soul , ( not in imagination , but in deed and in truth ) which is to be perfected by degrees in this life , though not fully untill the life to come . Neither is there any outward ordinance , or observation , that can hold proportion or correspondence with this Spiritual Kingdome , it being exalted above all the Hills , and infinitely above all significations . Now Water-Baptisme can no way shew forth our union with Christ , for that is a Spiritual union , and Water-Baptisme is a Carnall ordinance , and holds no proportion with the former . Againe we are not made one with Christ , as we are one flesh with him , but as we are one Spirit with him . Christ by taking our flesh , became Immanuel , or God one with us in the flesh , but now the Lord , who is that Spirit , takes us into the same Spirit , and so we are made one Spirit with him . To this very end the glorious God did abase himself , and clothed himself with our flesh , and took it into union with himself : that so by this meanes , he might also receive all them that do truely believe in him , into union with himself by the same Spirit . So that it is not the Baptisme of Water , that can ingraft us into Christ , or make us one with him : But by the Baptisme of the eternall Spirit , are all the Saints united to him , and partake of the same Divine nature with him . And further , Water-Baptisme can give us no true fellowship with the Saints , for where the Saints have true fellowship one with another , they have this fellowship together in Christ . So that this fellowship consists not in being of the same opinion , or forme one with another . But in partaking of the same Spirit , are united into one body together in Christ . For by one Spirit are we all Baptized into one Body , whether we be Jewes or Gentils . So that it is not water-baptisme that can give any true fellowship with the Saints , but onely a carnall admission into an outward fellowship with men of the same form , which may hold for a time , and afterward come to nothing . Ananias and Saphira , may have for a time an outward fellowship with the Apostles ? and Simon Magus with Phillip , and the rest of the Saints in Samaria . Q. What say you then of the Lords Supper , is not that an Ordinance of Christ to be used now in the time of the Gospel ? A. That our Saviour Christ did give Bread and Wine unto his Disciples , in remembrance of his death , which he was now suddenly to accomplish , is not denied : but that he left it with them , as an ordinance to be performed by all believers in the dayes of the Gospel , is to be enquired into : Our blessed Lord , a little before his suffering , told his Disciples , that he had a great desire to eat one Passeover more with them before his death ; and being come into the house , as they were eating together , he tells them plain , that one of them should betray him into the hands of the chief Priests and Elders , &c. and that he was to undergoe great sufferings , yea , and death also ; and that all this was no more than what was written of him , though they were ignorant of it : and that they must now enjoy his company but a very little while : for as he came forth from the Father into the world , so he must now leave the world , and goe to the Father , upon this heavy , and sad , and indeed unexpected newes , his poor weak Disciples ( who looked for better things from their Master , at least in their own conceits ) were so presently filled with sorrow , that they knew not what to say , much lesse what to doe ; whereupon our Saviour , seeing them take the matter so to heart , and knowing that his death was of so great advantage unto them , takes occasion to instruct them in the knowledge and ends of the same ; that as his departure from them was cause of great grief and sorrow unto them , so the remembrance of the great benefits which should redound unto them thereby , might a little stay and comfort their hearts , untill he did appear to them more fully . To this end he took bread , and brake it , saying , This is my body which is given for you ; as if he had said , as I break this bread , and give it unto you , so my body is given , and must be broken for you , even for your sinnes . And taking the cup , he saith , drink yee all of it , for it is the New Testament in my bloud , or a signification of the bloud of the New Covenant , which is my bloud , that must be shed for you , and many others also , or else yee cannot have remission of sinnes . And for a help to their weak faith , and comfort in their sad condition , he said also unto them , doe this in remembrance of me : as if he had said , I know , that for the present you are almost overwhelmed with grief and sorrow , because I say such things to you ; yet let this be a little comfort to you , make use of Bread and Wine , in-remembrance that my death is of great advantage to you : and though I goe away in the flesh , yet it shall not be long ere I see you again in the Spirit , for I will not leave you comfortlesse , but will come to you in the comforter , which is the Spirit of truth , and then your hearts shall rejoyce , and your joy shall no man be able to take from you : so that from hence it may appear , that this action of Christ , and likewise his command , was rather to comfort and stay the hearts of his poor , sorrowrowfull , fainting ( then ) Disciples , than to be a standing Ordinance for all believers afterwards . Q But it is not said in many places in the Acts of the Apostles , that this Ordinance was in use even among the Apostles themselves , and many other Saints , after the Ascension of Christ , and sending down of the holy Ghost ? A. The Apostles indeed are said to break bread , and that from house to house , but every breaking of bread there spoken of , cannot be said to be the Lords Supper ; for it is said , that they did eat their meat with gladnesse , and singlenesse of heart : whereby it may appear , that by breaking of bread , in that place , is rather meant , the Saints mutuall love , in receiving and entertaining one another into their houses , with feasting and rejoycing , than eating the Lords Supper : for it is said , that the multitude of them that believed were of one heart , and of one soul ; neither said any man , that the things which he possessed were his own , but they had all things common : The preaching of the Apostles was of such power and efficacy , that it wrought great effects , there was none that lacked , they that were poor were provided for , out of the goods of them that were rich . But if by breaking of bread in this , or other places , be meant the eating the Lords Supper , yet it was used as a thing indifferent , and of christian liberty ; rather than a binding Ordinance , for the Apostles were willing to use all means , and content to stoop to weak Faith , and mean capacities , so that they could winne any to Christ . Q. But the Apostle Paul writing to the Corinthians , tels them , that he had received of the Lord that which he delivered unto them . For having blamed them for their abuse of that Ordinance , comes at length to certifie them in the true and right use thereof , saying that the end of it was to shew forth the Lords death till he come . And further shewes the danger of unworthy receiving , and Gods hand already upon them for the same . Doth it not hereby appear very plaine , that the Lords Supper is used from Christs own command , and is dangerous either to omit , or else to receive the same unworthily ? A. True indeed the Apostle writes these very words to the Corinthians , but withall he shewes the reason why he deals thus tenderly with thnm , 1 Cor. 3. 1 , 2 , 3 , 4. because he could not speak unto them as Spirituall , he could not speak unto them , how they should enjoy Christ , and be made one with him in the Spirit : for they were yet babes , and apprehended nothing of Christ , but what was held forth unto them in visible demonstrations , or outward and carnall ordinances . I have fed you , saith he , with milk , and not with meat ; for ye are not yet able to beare it , for ye are in a great measure Carnal , and walk ( not in the Spirit but ) according to man , or as men . Where the Apostle shews that there be degrees of attainments among the Saints : There be Children , and there be Men. 1 Cor. 14. 20. There be Saints that be in a great measure Carnal , and there are Saints that be Spiritual . The Apostle John in his 1 Epist . 2. Cap. 12. 13 , 14. Verses speaks of three degrees of attainments . Little Children , Fathers , and young Men. Little Children , are such as are weak in Faith , and under many feares , and doubts . Fathers are such as have attained to a higher degree of the knowledge of God in the mystery of Christ . Young Men , are they that know their Union with the Father in the Sonne , and who also live in this Union , and are carried forth in the strength of the same , to overcome Sinne , and Satan , and the World , &c. Now these Corinthians were Children , and therefore the Apostle feeds them with Milk , Christ is very tender of his Lambs , he will carry them in his bosome , if they cannot goe , he willead them by the hand ; if they cannot digest strong meat , he hath Milk for them , he will not suffer one of them to perish , or to miscarry . But Children are not alwayes Children , they grow in time to be Men , and then they put away childish things : For while they are Children and use Milk , they are unskilfull in the word of Righteousnesse or mistery of Christ . But when they come to a full age , then they are able to use strong meat , or understand mysteries ; their sences being exercised to discern both good and evill . Now to these Children , the Apostle commends Christs practice to his Disciciples in their weak and sad estate , saying , that there by they might be put in mind of Christs death till he come . Intimating thereby , that though they were yet babes , and carnal , and so not able to apprehend their union with Christ in the Spirit : yet the time would come , that Christ should appear in their hearts in a more glorious manner ; and then they should see him , and know him in the Spirit , with farre more comfort , delight , and satisfaction ; than in or by any outward or fleshly Ordinances whatsoever . And that this comming of Christ is so to be understood , is plain from his own words , when he telleth his Disciples , That he will not drink any more of the fruit of the Vine , untill the day that he drink it new with them in his Fathers Kingdome . Where he declareth very plain , that though now he condiscended to their weakness , and gave them those visible elements , as signes and pledges that his love was very great towards them , in thus dying for them : yet when the Kingdome of God should come , or that he himself come into their hearts in the spirit , or comforter , ( which was fulfilled in the day of Pentecost ) then they should be enabled to know , and apprehend the love of God in , and through him , more than by any outward observations . Yea , those heavenly joyes , and spirituall consolations , arising from the love of God in Christ Jesus , shed abroad in the soul , should be abundantly more full of delight , and satissaction unto them , than the drinking of Wine , For his Love is better than Wine . To dwell in the use of outward Ordinances , to put us in mind of Christs death , is with Mary to stand weeping at the sepulcher , when Christ is risen and gone , and deserves justly that reproof which she met with in so doing ; Why seek ye the living among the dead ? And for that the Apostle tells them the danger of unworthy receiving , he seems hereby to rebuke them for , or to warn them of two great faults herein ; the which are also very common among them that rest in outward Ordinances ; either they make Idols of them , and think to attain something by the use of them : or else they use them carelesly , hand over head , not considering what they go about , but meerly for custome , and so prophane the same : For which , saith the Apostle , God is displeased . And indeed this Bread and Cup , was as well to teach them , their fellowship with Christ in suffering , as to put them in mind of his death . Ye shall indeed drink of my Cup. And if we suffer with him , we shall raigne with him . Q. But our Saviour Christ tells the Jews , that except they eat the flesh of the Sonne of man , and drink his bloud , they have no life in them . And that whoso eateth his flesh , and drinketh his bloud , hath eternall life , for his flesh is meat indeed and his bloud is drink indeed , and whosoever eat thereof shall live for ever . Doth it not hence appear that in the partaking of this ordinance of the Lords Supper , that the Souls of true believers are nourished , and fed up to eternall life ? A. True indeed our Saviour speaks these words to the Jewes , but that he doth not mean , nor intend , the eating and drinking of Bread and Wine , is plainly declared in the same Chapter , at the 28 Verse the people aske him , What they should do that they might work the works of God. He answers them , That the work of God is to believe on him whom he hath sent . But being carnal , and led by sence , require a sign saying ; What sign shewest thou that we may believe . For our Fathers under Moses ; in the desart , did eat Manna , even bread from heaven , and therefore they had reason to harken to Moses . But if thou shew no sign , nor work no great work , why should we hearken to thee , or believe in thee ? Our Saviour answers ; Though your Fathers had Manna under Moses , yet it was not that bread ( meaning the bread of life , because they that did eat there of were dead ; ) but my Father gives you the true bread . For the bread of God , is he that commeth down from Heaven , and giveth life , unto the World And further tels them plain . That he is the bread of life , and tha● he that comes to him , shall never hunger , and he that believs on him shall never thirst . And further shewes ; That this is the will of him that sent him , that every one that so sees the Sonne , as to believe on him , should not perish , but have everlasting life . And againe , Verily verily I say unto you , he that believeth on me , hath everlasting life , For I am that bread of life , which whosoever eats of , shall not die , but live for ever . The Jewes being carnal , and understanding his words carnally , strove among themselves saying , How shall this man give us his flesh to eat . To which he solemnly answers , Except ye eat the flesh of the Sonne of man , and drink his bloud , ye have no life in you . And he that eateth my flesh and drinketh my bloud , hath eternall life . For my flesh is meat indeed , and my bloud is drink indeed . By all which passages it doth appear very plain , that by eating and drinking the flesh and bloud of Christ , is not to be carnally understood , of eating bread and drinking wine : but spiritually of believing in him , and being united , and made one with him : As Verse 56. He that eateth my flesh and drinketh my bloud , dwelleth in me and I in him . That is , he that believeth in me indeed , he is made one with me in the Spirit , and so partaking of the same Spirit together , he dwels in me and I in him . Againe , as the Father who sent me , is a fountaine of life , and I live by being one with him : So he that eateth me , or so believeth in me as to be united to me , even he also shall live by being one with me . To eat the flesh of Christ and drink his bloud , in an outward Ordinance of bread and wine , is but to know him after the flesh : But they in whom Christ lives , and they live in him , and are taken into Union with him , by being one Spirit with him : They do not know him any more after the flesh , nor have any confidence in fleshly Ordinances . But they believing in him , or dwelling in him , and he in them , from this Union in the Spirit doth flow up in them rivers of living waters , abundance of spirituall joy , peace , and heavenly consolations . Alas , he that goes to the weak , and empty elements of bread and wine , shall not be satisfied , but hunger againe and thirst againe : because there is no satisfaction in them . But whoso partake of Christ indeed , and are made one with him indeed , he gives unto them such a water as shall : abundantly satisfie their souls , that they shall never thirst , ( that is ) they shall never be so destitute of true , and heavenly comfort and joy , as to seek for them in a carnall and fleshly Ordinance , in an empty Cistern , where is nothing to be had . But the water which Christ doth give is himself , which shall be in the Saints a fountain of all true and sound comfort , and joy , springing up to all eternity . In the 22. of the Revelations , 1 , 2. there is mention made of a pure River of water of Life , proceeding out of the throne of God , and of the Lamb , and in the middest of the street of it and of either side of it , was the tree of life , which bare twelve manner of fruits , and yeelded her fruit every moneth , &c. This pure River of water of Life , is that rich Fountaine , or Spirit and Power of Love , proceeding eternally from the Father , in , and by the Son , out of which infinite Love , and Goodnesse , growes this tree of Life , eternall Life , ( which is Christ ) proceeding transcendently from the infinite Love of the Father , to all poor saints , in , and by his Son Christ Jesus . In the 46. Psalme , 4. it is said , That there is a River the streames whereof do make glad the Citty of God. The holy place of Tabernacles of the most high , &c. Now this City , and holy place of Tabernacles , is nothing else but the Saints in whom the Lord delights to dwell . And this River , whose streams make joyfull this City , is that unspeakable and unconceiveable Love of God in Jesus Christ , when the Lord is pleased to reveal , or manifest himself to poor Saints , so as to let them see and know their adoption by Jesus , and to make them understand their union in the Spirit with him in Jesus : And also that now he loves them as he loves Jesus Christ , they being taken into the same Spirit , or divine nature with him : from hence then grows up this tree of life . Then the poor Saints apprehend life , life eternall , and they now begin to live indeed . Not any more a carnall , but a spirituall life , not onely a naturall , or temporall : but an eternall life . Christ who is this tree of life , lives in them , and because he lives , they shall live also . And this tree of life , or Christ living , and growing in them , it beares twelve manner of fruits , or abundance , and variety of heavenly graces , and comforts . Love , joy , peace , gentlenesse , kindnesse , patience , prayers , praises , &c. And this tree also yeelds fruit every moneth , fresh springs of joy , and rejoycing , yea , fresh springings of joy unspeakable and full of glory . For Christ who is eternall life shall so manifest himself to them , that they shall see him , and by beholding of him , shall be made like unto him , and transformed into his Image , even his Image of glory : and shall so live in the same , from one degree to another , as it is perfected in this life , untill it be compleated in endlesse glory . Now they in whom Christ ( who is this tree of life ) thus dwells , and manifests himself , need not dig for water , or run to broken Cisterns , fleshly and carnall ordinances , and thence return empty ; men may like the Prodigall , live upon huskes till they are almost pined : But if ever they come to themselves , if ever the Lord be pleased to clear up their eyes , so as to let them see , and apprehend their union with him in the Spirit through Christ Jesus . Then they will say , In my Fathers house is bread enough . Then they will see and know , that Christ is this bread of life , and this water of life , and that whoso eates and drinks thereof , that is , so believes on him as to be united and made one with God in him ▪ shall never hunger nor thirst after any barren or empty comforts , from outward and carnall Ordinances , but shall have in them fresh springs of joy , and endlesse consolations , flowing unto all eternity . But they which believe not in him , and are not thus united and made one with him in the Spirit ; though they eat his flesh , and drink his bloud , namely , in the carnall and outward use of Bread and Wine ; yet they have no life in them , neither shall they enjoy any true comfort in him , nor eternall life by him , but shall goe into condemnation . Q. But is it not said in the Scriptures , that Christ died for all men , and that as by the offence of one , judgement came upon all men to condemnation ; so by the righteousnesse of one , the free gift came upon all men to justification of life ? How say you then , that some go into condemnation ? A. Christs death did in some respect reach forth it self unto all men , God had a glorious design in making of man , and for this end , did bring forth this outward creation of all things , to be subservient to his glory , to help forward this design : yea , and the Lord was rich in mercy , and store , and abundantly provided aforehand to keep this design on foot ; for Christ was that Lamb , prepared and slain before the foundation of the world . Now if Christ had not died in the purpose and account of God , before man had actually sinned , then there had been an utter subversion and dissolution , not onely of mankind , but also of the whole Creation , by mans sin : But now the death of Christ , coming between divine wrath , and the whole creation , did still give a being unto the same , that it should be serviceable , in helping forward this glorious design . And upon this account meerly it is , ( namely , by the death of Christ ) that all men , even the most wicked , enjoy a temporall life , health , riches , yea , all outward things whatsoever : for in this sence he is said to save , or preserve man , and beast , for he doth good to all , and makes his Sun to shine , and his Rain to fall upon the just and unjust , namely , the Sun and Rain of his outward providence : and thus Christ died for all men , and so he is the Saviour of all men . But there is a more especial salvation , as the Apostle saith , He is the Saviour of all men ▪ but especially of them that believe : and this salvation is not that outward or temporal salvation , but an inward and spiritual one , and is peculiar onely to them that believe in him , and are made one with him ; and upon this ground it is , that the Apostle saith , as by the offence of one , judgement came upon all men to condemnation , even so by the righteousnesse of one , the free gift came upon all men to justification : as if he had said , that as Adam by sinning brought all men into a state of sin , and so of condemnation , so all that are justified unto life , are made just by the free gift and grace of God , by faith , in the righteousnesse of Jesus Christ : so that the words doe not extend , that as all men fell in Adam , so all , without exception , should be justified and saved by Christ , but onely they , who by faith lay hold on the righteousnesse of Christ : the which the Apostle declares at large , in the 3 , 4 , 5 , 6 , 7. Chapters . In the 3. Chapter he proves all men to be under sin , and that by the workes of the Law no man can be justified ; and that God hath set forth Christ to be a propitiation , that whosoever believes should be justified freely by his grace , through the redemption that is in his bloud . In the 4. Chapter he tells them , that even Abraham was not justified by , or for any work which he wrought , but onely by faith in Christ Jesus , and that faith was reckoned unto him for righteousnesse , and so it shall be to all that doe believe . In the 5. Chapter he tells them , that justification by faith , brings peace and joy into the soul , which justification by the work of the Law could not doe , because the work was ever doing , but never done , and they looked upon God in that estate , as ever angry : But now , sayes he , we have peace with him , and can joy in tribulations ; for though in Adam we were under condemnation , yet now believing in Jesus , and looking to him for righteousnesse , we are justified unto life . Thus the Apostle is farre from intending a general redemption , but an especiall salvation by faith in Jesus Christ , peculiar onely to them that believe . Q. But the Apostle writing to Timothy , exhorts , that prayer be made for all men , because he will have all men to be saved , and come to the knowledge of the truth : and further saith , that Christ is the Mediator between God and man , who gave himself a ransome for all : And the Apostle John saith , That Christ is the propitiation for the sinnes of the whole world . How say you then , that salvation is peculiar onely to them who doe believe ? A. For the clearing of this , the meaning of these Scriptures must be inquired into . The Apostle indeed exhorts , that prayers , intercessions , and giving of thankes be made for all men , for Kings , and all in authority , and gives a twofold reason . First in respect of themselves , that so they might live in quietnesse , and godlinesse under them . The second reason respects God , it is his will , he is well pleased with our praying for them ; because he will bring some of all sorts ( high and low ) to the knowledge of the truth , that so they may be saved . And if he say , what must we pray for the Gentiles , for our Governours are no Jewes ? is it lawfull to pray for them ? Yea , saith the Apostle , God will have all to be saved , Gentiles as well as the Jewes , for there is but one God , and he is the God of the Gentiles as well as of the Jewes ; and there is but one Mediator between God and man , even the man Christ Jesus , who gave himself , to ransome the Gentiles as well as the Jewes , and this mystery was not known to former ages , but now in due time it is to be manifested ; and for this very purpose , saith he , I am ordeined a Preacher , and an Apostle , to bring this good tydings to the Gentiles , and to assure their hearts , that if they believe in Christ they shall be saved ; and thereof you need not doubt , for as Christ , who is truth , is in me , so that which I speak is truth . And hereto agrees that of the Apopostle Peter in Acts 10. 34. That God is no respecter of persons , but in every Nation ( Gentiles as well as Jewes ) he that feareth him , and worketh righteousnesse , is accepted of him : shewing plainly , that the purpose of God in bringing in the Gentiles , was a secret to that day , but now was revealed . And where the Apostle John saith , That Christ is the propitiation for the sinnes of the whole world , he doth not mean , every particular person in the world , but onely they , who walk in the light , as God is in the light , even these the bloud of Christ doth cleanse from all sin : for saith he , If we say , that we have no sin , we deceive our selves , and the truth is not in us : But if we see our sinnes , and confesse that we are sinners , his promise is , to forgive , and to cleanse us from all unrighteousnesse . And these things I write unto you , to warn you that yee sin not , yet neverthelesse , if yee be overtaken ( as who is not ) be not discouraged , for we have an Advocate with the Father , even Jesus Christ , who is perfectly righteous , and he is the propitiation for our sinnes , and not for ours onely , who are Jewes , but for all them that thus have fellowship with him , among the Gentiles also , in all Nations throughout the whole world . And that this Scripture is thus to be understood , the Apostle Paul shewes plainly , Col. 3. 10 , 11. Where ( saith he ) there is neither Greek , nor Jew , Circumcision , nor Vncircumcision , Barbarian , Scythian , Bond , nor Free , but Christ is all , and in all ; he doth not mean , that Jewes , and Greeks , &c. are all one , and Christ is in them all , as to every particular person among all these , but onely those among them , who , in the verses before , had put off the old man , and had put on the new : namely , such as had mortified their earthly members , fornication , uncleannesse , inordinate affections , &c. in the 5. vers . and had put off anger , wrath , malice , blasphemy , filthy communication , &c. in the 8. vers . which were the deeds of the old man ; and who also were renewed in knowledge , according to the Image of God , which is Christ , the new man , in wisdome , righteousnesse , and true holinesse , &c , vers . 10. Among these , saith he , there is no difference , though some of one nation , and some of another , some bond , and some free , for they are all one in Christ , and he is all to them , and all in them . Q. But doth not the Prophet Isaiah say , That he ( meaning Christ ) was wounded for our transgressions , and by his stripes we are healed ; And ( all ) we like sheep have gone astray , and the Lord hath laid on him the iniquity of us all , even all without exception : And that he made his grave with the wicked , and with the rich in his death ? Whereby it appeares , that his death was an undertaking for all , good and bad , wicked rich men that saw no need of him ; Where then is the difference ? Or how can God be said to respect persons ? A. The Prophet in the former chapter , had largely declared , what joyfull and glorious dayes should be in the time of the Gospel , and exhorted them to rejoyce in the consideration of the same ; yea , and to account the feet of them beautiful , that should bring them such good newes . And under the Type of the captivity of Babylon , whether they should be carried , and from whence they should certainly return , he prophecieth of their deliverance from the spiritual bondage and thraldome of sin by Jesus Christ , who should both deal prudently , and also prosper in his designes ; and though he should appear in a very despicable form as to men , and his visage should be marred through sufferings ; yet he should be exalted , and be very high , and sprinckle many Nations with his bloud , &c. But who , saith the Prophet , will believe this report , or to whom shall this arm , or power of the Lord ( even Christ ) be revealed . Why , what was the reason ? Because the people should be very high in expectation , and look for such a Christ as should , even like David , defend them from outward enemies , warre , and captivity , But it was the pleasure of God , that Christ should grow up by degrees , as a tender plant , n otregarded , and as a root out of a dry ground , which no man looks after ; to have no beauty or comliness that we should desire him . A man of sorrows and griefes , from whom all men should hide their saces : yet surely , saith he , he hath borne our griefes , and carried our sorrowes ; he was wounded for our transgressions , the chastisement of our peace was upon him , and with his stripes we are healed : All we like Sheep have gone astray , and the Lord hath laid on him the iniquity of us all , &c. But who are they that the Prophet is now speaking to ? Or who doth he here speak of ? Is he not speaking to Israel , a people whom God did own above all people in the world , and whom , by an outward choice , he had brought near to himself , above all Nations whatsoever ? Yea , and moreover , was not Israel after the flesh a type of Israel in the spirit , for all were not Israel in the spirit , which which were so in the flesh . Yea , and the Prophet often calls them Zion , and Jerusalem , which doth usually signifie the Saints and Believers in the dayes of the Gospel ; and in speaking to these , he doth figuratively speak of all the Saints , who should believe in Christ . Now Christ hath for these born and endured sorrowes and griefes , for their transgressions was he wounded , and his chastisement was their peace , and they were healed by his stripes . These were his lost sheep of the house of Israel which were gone astray , and turned after their own wayes ; and that they might be reduced , and brought home again , the Lord said all their iniquities upon him . With these he was content to make his grave , though they were wicked in themselves , that so he might be their righteousnesse , and make them righteous in himself : yea , he emptied himself , and lay down in death , that they , who were rich and full in their own apprehensions , might empty themselves , lie down in shame , and receive of his fulnesse : for these did the Lord bruise him , and for these was his soul made an offering . And to what end was all this ? That he might see his seed , that he might thereby redeem a people from all iniquity , and conform them to himself in all holinesse , and so present them to the Father in himself , spotlesse and blamelesse , for this was the good pleasure of the Lord , and it was prosperous in the hand of Christ , for he did it effectually . Yea , Christ did prolong his dayes , ( though he died as to the flesh ) and saw the travell of his soul , and the fruit of his sufferings , and was satisfied in the same , for his bloud was not shed in vain : for by his righteousnesse many ( not all ) were justified , because he bare or suffered for their iniquities : therefore God hath exalted him , and made him glorious , because he poured out his soul to death , and bear the sinnes of ( not all ; but ) many . Thus this Scripture being duly weighed , all men may hence judge , whether the Lord , by the Prophet , intends a general redemption of all without exception ; or of a peculiar people , even mystical Israel , whom he hath adopted to himself in Jesus Christ , for Sonnes and Daughters : for though the Lord be no respecter of persons , as to any outward appearance , he regards not any man , as he is a man , as he is a Jew , nor as he is a Gentile , as he is rich , or as he is poor , bond , or free ; but as he is in Christ , and Christ in him . In this sence the Lord doth accept persons , for he accepts of these in Christ , and as for others , who are not in Christ , he regards them not , be they Jew or Gentile , high or low , noble or base , he accepts of none , but in whom he appeares , and manifests himself by Jesus Christ . Q. But is not God in all men ? Is not he one and the same , and doth not he infinitely comprehend all things in himself ? All come from his fulnesse , and he dwells in all , and every one in his fulnesse ; for he cannot be divided , a piece in one , and a piece in another , but he is all , and in all , and to all , onely there is not the same manifestations , in some he lies hid , and in others he shines forth , and we are said to be the off spring of God , and to live , move , and have our being in him : How then can it be , but that all must be saved , seeing God is in all , and all are in him ? A. That God doth infinitely comprehend all things in himself , and that all things , even the whole creation , proceeded from his fullnesse , is a truth : yea , that God is in all men , in some sence , or respect , is also granted . Man being created in the Image of God , was thereby able to act according to God , but having by sinne defaced this Image , he was now become more like Satan than God : And though he had lost all his wisdome , and strength to act according to the will of God , in things spiritual : yet there remained so much of the light of nature in him , namely his natural understanding , and reason which served him , and whereby he was enabled to act in moral , and civill things , and to leave him without excuse : For without understanding , and reason , he could not be able to glorify God , as God , in the outward creation . Now this natural understanding and reason , as it is purely natural , so God ownes it as a sparke of his Image , but as it is corrupted , and defiled with sinne , so he disowns it : and this is that which doth accuse , or excuse . When naturall men led on by the light of nature , did act according to reason , or judgement , then their conscience did excuse them : But when they acted contrary to reason , even from corrupt , and carnal principles ; then their naturall conscience was against them , and accused them . And this naturall principle hath many names , even in Scripture ; somtimes it is called , a knowing of God ; or , a knowledge of God : Sometimes mans righteousnesse , Rom. 10. 3. And sometimes , mans wisdome , and the spirit of the World , &c. And by this spirit , or principle of nature , God is in all , and acts in all rationall men : yet in some in a higher , and in others in a lower degree . For it is by this spirit or principle , that all natural , and civill men , act lawfully , in all natural and civil things . For there is not any action in the world that is naturally , and civilly good , but in this respect it is of God. Neither can God ly hid in this respect in the most wicked or carnal men . For even they , many times , do act things in themselves , that are naturally , and civilly good . And thus all men may be said to be the off-spring of God , not onely because they all came from him , as their original , but also as they are acted by him , through a spirit , or principle of nature , to walk honestly , and civilly in things of outward concernment . But now there is a more special , and spiritual in-dwelling of God in the Saints , namely the eternal in-dwelling of his love in Jesus Christ ; wherely he hath from all eternity chosen them , and made them one with himself in Christ : And in due time in their several generations hath manifested , and doth manifest , and reveal this love which is Christ in their hearts , which doth assure them of their adoption , and of their union with him . And whereby they are carried forth to live up to him , yea to live in him , being transformed more and more into his own glorious Image , even by his spirit dwelling in them . Now that God is not thus in all men , ( namely in his love in Jesus Christ ) is clear both from Scripture , and common experience . The Apostle in the eighth Chapter of the Romanes and the first Verse , layes this down as a firme conclusion : That there is no condemnation to them that are in Christ Jesus . But who are they ? Such as walk not after the flesh , but after the spirit . Now to walk after the spirit , is to be led forth by the same , to mortifie the deeds of the body , that henceforth they might not serve sin . For Jesus Christ , who is in them a law of the Spirit , which is a law of Life , doth free them first from sinne , and then from death . But there are some that walk after the flesh , and mind , or are led onely by a naturall principle , and this tends onely to death : because this spirit , or carnal principle , is at enmity against God , and neither is , nor can be subject , or obedient to Christ , ( who is the Law of life , or power of God to salvation in all that do believe ) but is full of self-righteousnesse , acting by legall and fleshly performances for life , and happiness . And being thus earnal in their minds , cannot please God : because partaking not of Christ , or of that spirit wherewith he is annointed , they are not , nor cannot be any of his . But walk in the vanity of their own minds , having nothing but darknesse in their understandings , and by reason of that ignorance , are estranged from the glorious Light and Life of God , even Jesus Christ , and being hardned by continual custome in sinne , become at length insensible , and give themselves over unto lasciviousness , and wantonness , to act all manner of uncleannesse , and that with greedinesse . But the Saints have better learned Christ , for they being annointed with , and receiving of his Spirit , do therefore mind the things thereof , and are led forth thereby into all well pleasing actions . Christ who is the Life , being risen in their hearts , the old man , or body of sinne is destroyed , mortified , and put off , by little , and little , even as he is pleased to manifest himself . But the wicked , even the children of disobedience , or unbeliefe , they have no fellowship in Christs Kingdome , which is Spiritual , nor no inheritance in the Kingdome of God , which is in glory eternal , though they deceive themselves : For the wrath of God cometh and abideth on them . And thus it is clear from Scripture , that God is not in all men , in his love in Jesus Christ , for he is where he comes in Christ , both Light , and Life , and where he is thus , he acts like himself : And it is also as plain in our daily experience , how that the Saints , in whom Christ dwels , and who are united to him , and made one with God in him ; that they are carried forth in the strength of his quickning spirit , to shew forth the prayses of him , who hath called them out of darknesse , into his marvelous Light. But on the contrary , we see worldly wicked men , live many of them more like bruite beasts , than reasonable creatures : pampering and feeding themselves without fear , swilling and wallowing themselves in their own vomit , like filthy swine , sporting , and delighting themselves in their own lusts , and windy fancies , and deceivings , belching out the rottennesse of their own hearts , by cursed oathes , and blasphemies , making a continual ●●ade of mocking , backbiting , standering , fighting and quarrelling , ranting and roaring ; in a word , living in all ungodlinesse , and dying without repentance . And thus it is plain in experience , that there be many , ( yea too too many ) who are so farre from living in God , and God living in them by Jesus Christ ; that they are rather possest of Satan , who lives in them , and leads them captive at his own pleasure . Thus both Scripture and Experience , do clearly witnesse , that God is not in all men , in a way of life , and salvation , which is by Christ Jesus : But in a common spirit , or common and outward providences , so he acts , rules , and orders all men . Neither can God be said to be in the Saints in his fulnesse ; for the fulnesse of the Godhead dwels onely in Christ ; and the Saints receive of that fulnesse which is in him . For though they partake of the same spirit , or divine nature with him , yet it is still in that measure , or degree as he is pleased to let out , or to manifest him self by . Christ is the head , and the Saints are the body , or members , now all the members as they have several offices , so they have several capacities , for God hath set all the members in the body , every one in due place and office , that it might be compleated in the head , which is Christ . And from Christ , or the head , the whole body being fitly joynted together , receiveth nourishment , to every part a measure , even to encrease and edifie it self in love . Neither is this to divide God , for as he cannot be devided , so neither can he be comprehended , for he fills all things , and so he fills the Saints , yet while they walk in flesh , they are not able to comprehend him in his fullnesse : But they are all so filled , according to their several measures , to advance the good of the whole . And that God may be in men in his love in Jesus Christ , and ever lie hid , and not appear ; is contrary to Scripture and right reason : For God is light ; and with him is no darknesse at all . And where God comes in this Light , which is Christ , there he expels darknesse . The Saints indeed , while they are in the state of nature , are in darknesse , because they want the manifestation of God , or revelation of Jesus Christ . All this while they are in the love of God , but this Love is not yet shed abroad in their hearts , the seed was sown , but it was not yet quickned up to life : But when the appointed time is come , that Christ will say , come forth , and I say unto thee arise : Then appeares first the blade , then the eare , then the full corne in the eare . But this is not in all men without exception ; but onely in the Saints : who are elected in Christ Jesus in the purpose of of God before the world began , that they should be thus conformed unto the Image of his Sonne , and so be holy , and without blame before him in love . Q. But election doth not relate to persons , but to the things in the persons , for Gods love & hatred is not toward , the persons of men , but toward the good or evill in the persons ; and this is Typed out in Jacob and Esau , which as good and evill dwell in every man , as they were in the womb of one Rebecca : for the persons of men are but outward formes , in which good and evill is acted , and these outward bedies can act nothing , but are acted themselves either by a good or an evill spirit : How then can God be said to elect , or not to elect , to save or not to save the person of a man which is nothing , and shall be nothing when the spirit ceases to act in it ? A. That election doth not relate to mens persons , but to the good things acted in the persons : is a meer fancy , and quite contrary to the mind of God revealed in the Scripture . First we must consider what the person of man is , and what makes him a man , or person : and then secondly prove , that election relates to the person . For the first in short , a man , and every man consists of two main parts : The body and the soul , without the soul or spirit , the body is but a dead carcass : and without the body , the soul hath no residence , or place to act in , and cannot act at all : Therefore it must be concluded , that if either be wanting , there is not a man , or a person : A man then is a person consisting of a reasonable soul and humane body . Now that election doth relate to a person thus considered , and not to the good things acted in the person , is easily made good in Scripture . The Apostle in the Ephesians chap ▪ 1. vers . 4. 5. 6. 7. telleth the Saints , or rather blesseth God on their behalf , for that he had chosen them in Christ before the foundation of the world , that they should be holy , and without blame before him in love : And that he had adopted them to be Children by Jesus Christ , meerly of his free grace , even his own good pleasure . And that they were accepted in the beloved for no other end , but for the praise of his glorious grace : And not onely so , but also through the riches of his grace , wherein he abounded towards them , they were redeemed from Sinne and Satan , Hell , and Death , their sins being forgiven them through his bloud . From whence it is plain , that persons and not things are here intended . For it is not said , that God had chosen holinesse , or unblamablnesse in them , but them to be holy and unblamable . Neither is it said that God had predestinated the good things in them to the adoption of Children : But them to the adoption of Children . Again if election relate not to persons but to things ; I wonder what redemption & remission of sins mean in this place , and many others ; what can good things be redeemed from ? and how can good things stand in need of remission of sins ? And the Apostle Peter in his first Epistle 1. Chapter . 1. 2. Tells the strangers that were scattered , that ( they ) were elect according to the fore-knowledge of God , and not the good things in them : And that this election is assured to them through sanctification of the Spirit , that thereby they might believe , or be obedient , and be sprinkled with the bloud of Jesus . Now what can be added to good things , or how can good things believe ? or be sprinkled with the bloud of Jesus , or have remission of sins ? Againe , if gods anger be not against the persons of men , as well as against sin in the person , then why did he so severely avenge himself upon sin in the person of Christ ? Was it sin or Christ that cryed out , My God , my God , why hast thou forsaken me ? And for that Jacob and Esau , are brought in to be a type of this great mistery , being both in the wombe of one Rebecca ; it makes nothing to this purpose , that God should elect the good things in a man , and not the man. Jacob and Esau were men , and both of the seed of Abraham , and both of them the sonnes of Isaac , and both in Rebeccas womb at one and the same time ; and yet one of them elected , and the other rejected , to shew , that the purpose of God in election , was not out of any fleshly or carnal respects : But meerly according to his own good pleasure . For all are not Israel that are of Israel , neither because they are the seed of Abraham , are they all Children . True it is , that there is flesh and Spirit both in the Saints , yet that is no ground to conclude , that God will destroy the flesh and save the Spirit , and not the person , but rather that God will save the the Saint or person , and destroy the flesh . And whereas it is said , that the persons of men are but outward formes , and act not , but are acted , and therefore salvation and damnation belongs not to them . I hope then , that if it be made to appeare , that mens persons do act ; then it will be also granted , that salvation and damnation belongs to them . And for the word person , or man , it is all one ; and that by person or man is meant the whole man , and so to be understood , is already shewed . Now that sin is acted by the whole man , is very clear in Scripture . In the third of Genesis , 1 , 2 , 3 , 4. It is there declared at large , how the Serpent begiuled the woman . First he is dealing with her understanding , and the thing must needs have passage through her eares , for the devill was yet without doors . Next she looked upon it with her eyes , for she saw the fruit that it was good . Then her affections were wrought upon , And she desired it . At length the will consented , and she took it with her hand and did eat ; yea , and gave her husband and he did eat . Who doth not see here an act of the whole man ? And it is just so in every actual sin : for though Satan be gotten within , yet he can force no man to sin ; but is dealing with the understanding , to deceive that . and the understanding being deceived , cannot force the Will , no● the will the outward man. For though the body cannot act in good or evill without the soul , yet those very actions of the soul , performed by the outward man , are accounted actions of the body , both in good and evill things . And though mens persons be acted either by a good , or evill Spirit ; the good Spirit is God , and the evill Spirit is the Devil ; and neither of these do force the person of a man. For man being a reasonable creature , even that good Spirit or God , deales with him according to reason , and though it be said , that the love of God constraineth us : Yet it is not meant of using violence to any mans person , but such a constraining as Lydia used towards Paul , even a perswading , or intreating , for so saith the Apostle , God doth beseech you by us . And we pray you in Christs stead , &c. Again every man is transformed into the same nature of that spirit which bears rule in him . They in whom Satan bears sway , they partake of his Image , and nature , and it is as natural , yea , as delightful unto them , even the whole man , to obey Satans commands in committing of sinne , as to performe any natural actions , which are civilly good . And is it not then just with God , to render to every man according to his workes ? Q. But Christ is Gods elect , and he in whom his soul delighteth , and it is said Eph. 1. 10. That he will gather together all things in Christ . And Col. 1. 16 , 17. All things were made by him , and for him , and by him all things consist , and in him dwels all fulnesse . Christ shall come forth as a refiner , and purifier of silver , and shall purifie the sonnes of Levi , and purge them as gold , &c. And the light of Israel shall be for a fire , and his holy one for a flame , and shall burn up his briars and thorns in one day , &c. And if any mans work burn , he shall suffer losse , yet he himself shall be saved , yet so as by fire . From all which Scriptures it is manifest , that Christ will come forth in all men , and destroy and consume all sin , and wickednesse , and unbelief , and gather all the good , and the believeing part , which is himself , into himself . God is the fountaine from whence all things proceed , and into the same fountaine shall all things return : God will come forth in consuming fire , and separate between the precious and the vile , and gather the good into himself , and destroy the evill . For Christ and the Saints make but one elect , and God by electing of Christ , elects all that is good , and by saving of Christ , saves all that is good ; for he is the chief good , and sin is the chief evill , and he onely is elected , and sin destroyed ; thus election and salvation meet in one Christ , who is the onely elect , and relate not to mens persons : for how can it be , that God should be so unjust , as to make man , and afterward damne him , first to love him , and afterward to hate him ? A. That Christ is the elect of God , and he in whom his soul delighteth , cannot be denied . But how is Christ Gods elect ? As touching his deity or divine nature , so he is the mighty God , the everlasting Father , who of his rich and infinite grace and love doth elect and choose to salvation : Then surely as he did partake of our nature and our flesh , so he was Gods elect , and as he was thus Gods elect , so all the Saints are elected in him , he being the first fruits of election , in him the whole lump ( even all the Saints ) are sanctified to God , and so presented by him . Christ was elected of God ; but not that one person , or man , in whom the God-head did so wonderfully appear , and shine forth , should be saved : But that all the Saints , in all ages , and in all nations , in whom the divine nature , or Christ should appear and sh●ne forth , according to their several measures , should be brought home to God , and saved . For so saith the Prophetverse the 6. I the Lord have called thee in righteousnesse , and will strengthen thine hand , and preserve thee , and give thee for a Covenant of the people , a light of the Gentiles . To what purpose ? To open blind eyes , to bring th● prisoners out of prison , and them that sit in darknesse out of the prison-house . Again , The Spirit of the Lord is upon me , and he hath annointed me to preach glad tidings to the meek , to bind up the broken hearted , to proclaim liberty to the captives , and the opening of the prison to them that are bound , &c. The Saints , though they were in the state of election in the purpose of God , yet for the present being fallen under sin , were in a condition of darknesse and death , and were in slavery to sin and Satan : And being no way able to free or deliver themselves , therefore was Christ Gods elect , or his righteous servant , that he by undertaking for them in the flesh , and by raising and quickning them in the spirit , might bring them out of prison and captivity , make them free men , and present them to the Father in himself , without rebuke . And so also meanes the Apostle , when he tells the Ephesians , that now it is Gods design , in the dispensation of the fullnesse of times ; to gather into one sweet agreement , or holy fellowship , all the Saints that are elected in Christ , or which are in Christ in his purpose , which is all one , which are in heaven , and in earth ; whether they be Jewes , or Gentiles ; circumcised or uncircumcised , bond or free ; even in him , as the Saints are in Christ by vertue of Gods election . So God will gather them together , and so raise them by Christ , that they shall now know , and believe their union with God in Christ , and their union one with another , even in him . And to this end , all things were made by him , and for his glory , and still consist , to help forward his great designes ; for in him dwells the fulnesse of the Godhead , and the Saints are compleat in him . Yea , Christ fits in the Saints , as a refiner and purifier of silver , and by the spirit of judgement and burning ( which is himself ) doth purifie the sonnes of Levi , even them which he hath brought near to himself , and burnes up all their drosse , the briars and the thornes , their sinnes and corruptions ; that they may come forth a vessell for the refiner , and fit for the Masters use : That they may offer to the Lord in righteousnesse , or give up themselves wholly to him in Christ ; and whosoever of the Saints rest or build upon any formes or ordinances below Christ , the fire of Christs Spirit shall consume these works ; yet they being built upon , or interested in Christ , shall be saved by him , yet so as to be purified by fire . And thus God will come forth , and is already come in the Saints ( not in all men ) destroying and consuming all sin and unbelief , and doth daily gather them together into one body in Jesus , and will by Jesus bring them into himself , their originall and fountain , after he hath first separated between the pretious and the vile , between the Saints and their beloved lusts . Christ came not to save the good , or the believing part of men , for there was no good , nor believing part at all in man ; for man was quite and clean lost and undone , and Christ came to save that which was lost , namely , poor men and women , and to save them from their sinnes . The good things , and believing part in the Saints , is Christ , and he was never lost , and the Saints partaking of him , are united to him , and so are saved in and by him . True indeed , Christ and the Saints make but one elect , for they make but one compleat Christ ; he is the head , and they the members ; and indeed , God in electing of Christ , did in him elect all his members , and in saving of Christ saves whole Christ , even all the body : and that the bodies of the Saints are the members of Christ , the Apostle shall inform us , 1 Cor. 6. 15 , 16 , 17. where he seems to deal with some , that thought fornication to be no sin , because it was outward in the body ; ( I wish there be not many such in these dayes ) to whom he replies , that though it be in the belly , yet it ought not to be , because the body is not for fornication but for the Lord. Yea , saith he , know you not that your bodies are the members of Christ , and the temples of the holy Ghost ? and that they ought to glorifie God in their bodies , as well as in their spirits , seeing they are both Gods. And that this may not seem strange , he tells us , that Christ is already by his Spirit quickening our mortall bodies more and more to holiness ; and will in the end change them , and make them like his glorious body , even by his mighty power . And that election and salvation relate to mens persons , let one Scripture more declare , Acts 13. 48. Paul and Barnabas preaching at Antioch , the Jews contradict , and blaspheme , they turn themselves to the Gentiles , the Gentiles they are glad , and they receive the Word with joy , and all that were ordained to eternal life believed . Now whether faith , or any good things in these Gentiles , were ordained to eternal life , or the persons of these Gentiles who did believe , and to whom Christ appeared in the preaching of the Apostles , let all men well consider , and then judge . But there is a sort of people that live after the flesh , unbelievers , sorcerers , whoremongers , murtherers , Idolaters , &c. who are without , to whom Christ will say , Depart from me yee cursed : and these are not things , namely , sin , unbelief , muthers , &c. but persons also , in and by whom these sinnes were committed , who loved cursing , or the cursed wayes of sin , therefore it ( namely the curse ) shall come upon them ; and who delighteth not in blessing , or the undefiled way of God ( even Jesus Christ ) and therefore the blessed enjoyment of God shall be farre from them ; for whom is reserved the blacknesse of darknesse for ever ; and who shall be punished with everlasting destruction from the prsence of the Lord , &c. Neither is God unjust , but most righteous , in rewarding every man according to his workes ; for God is so infinitely holy and righteous , that he cannot doe any unjust act . Nay , he neither doth , nor will doe any thing , but wherein he will appear most perfectly just and righteous : For God did not elect man , and afterward reject him , or damne him ; love him , and afterward hate him . But the Lord , who is infinite in wisdome , did see and behold all things , before any thing was created , for all things were in him , although they were not brought forth or manifested : And in his fore-knowledge , and in himself , he beheld all men , when as yet there was none of them ; yea , even then he beheld them in their severall conditions , both in their creation , and in their fall . Now God thus beholding mans severall conditions at one and the same instant ( for there is neither first nor last with God ) did purpose in his eternal counsel , to make man an upright creature : And did also at the same instant fore-know and fore-see , that men by sin would undoe themselves . And was pleased also in the very same instant , and according to this fore-knowledge , out of the abundant riches of his love in Jesus Christ , to choose out some poor miserable fallen wretches , and to make known to them the exceeding and super-abundant treasures of his grace and favour in him , in their severall generations , and so to unite them to himself in Christ ; that they should be to the praise of his glorious grace , And also to let others alone in their sinnes , by leaving them to their own hearts lust , unbelief , hardnesse , and impenitency ; delighting themselves in sin , and all ungodlinesse , and becoming one with Satan , and willingly obeying his commands , he might then declare himself infinitely glorious in justice , in rendering to every man according to his work ▪ And in this respect it is said , Shall the thing formed say to him that formed it , why hast thou made me thus ? For he hath mercy ( namely , in restoring men to grace and favour in Jesus Christ ) on whom he will have mercy , and whom he will he hardeneth ( or leaves them in their sinnes . ) Thus God did not elect , and afterward reject ; neither doth he love and afterward hate , for whosoever God loves indeed , with an especial love , a love to eternal life , he loves them in Christ ; and he loves none in Christ , but whom he hath elected and chosen in him : and those whom he thus elects he cannot hate , for he loves them in Christ , and as Christ . God indeed loves all his creatures , as they be his creatures , and in this respect hates none of them , for he hates nothing , but that which is contrary to his holinesse , which is sin ; but when the creature is corrupted by sin , and is become one with the devill in sin , then it is just with God , to hate the creature as he hates the devill and sin , and to punish them together . Neither did God make man to damne him , but he made man , yea all men , for his own glory . Now if men wilfully disobey God , and willingly dishonour him , by living in actuall rebellion against him all their dayes , and so bring upon themselves destruction and damnation : Is God unrighteous that taketh vengeance ? God forbid . God will have his honour from all men ; yea , the most wicked and ungodly wretches that live , in following greedily their own base lusts , doe many times help forward Gods designes , and justly perish in so doing . But the Saints , even those whom he hath elected and manifested himself unto in Jesus Christ , as they glorifie him in their lives , for his glory shines forth in their conversations ; so he doth glorifie them here with great glory , and will eternally glorifie them with himself , as the resurrection of the just . Q. What mean you by resurrection , if you mean a resurrection of the body ? What resurrection can be of that which is nothing , and comes to nothing , earth it is , and to earth it must return : and there is no difference between them and beasts , as one dies , so dies the other , all goe to one place , and there is no more resurrection of the one than of the other , but the resurrection is Christ , and Christ is the resurrection , God hath given him all things , and he will raise up all the good things which are himself , into himself , to a more full and glorious discovery of it self in him , in one body , for every man is a grave to himself , wherein lies dead and buried all his comforts , life , and joyes : but when Christ calls from above by his power , and rises from below , even in our hearts , then are we raisedup with him , and in him , and so make up a glorious union in one person : so that the great and generall resurrection and judgement is nothing else ▪ but the raising , and heightening of all things in man , to a perfect state of light and darknesse , pleasure and pain . For what other resurrection or judgement can there be ? But a bringing again of all good things in man , to a full discovery of glory : and the casting away of all evill things into a discovery of darknesse , or a heightening of both good and evill , to a full end and period of life and death , salvation and damnation ? A. That there is a resurrection even of the body , is plain in Scripture , although Salomon in that place makes such a comparison between men and beasts : yet he intends it between beasts and men in a natural estate . For what great advantage have meer natural and carnal men above a beast . The one eates , and drinks , and sports ; So doth the other . The one dies and sees corruption ; so doth the other . The one knowes not what shall be after him , so neither doth the other . And what if carnal men be rulers , and so in the place of Judgement ; where they ought to do Righteousnesse . Then they turne oppressors , and do much wickednesse . I said in my heart , saith he , Oh that God would manifest himself to them , and make them see , that they be but beasts in the likenesse of men , &c. Here is no great strength in all this against the resurrection of the body . For the bodies of wicked men shall be raised as well as their souls , to give an account for things done in them . 2 Cor. 5. 10. And our Saviour saith , all that are in the graves , shall hear his voice , and shall come forth . They that have done good , to the resurrection of life , and they that have done evill , to the resurrection of damnation . And that he intends here a resurrection of the body , is plain . For he had spoken of a spiritual resurrection in the 25. Verse , where he saith , the hour is comming , and now is , that the dead shall hear his voyce , and they that hear shall live . Meaning the dead in sinne , whom he would quicken by his power to newnesse of life . For although the Saints dye and depart out of this life , yet they doe not perish as to their bodies , for they are but fallen asleep , and they sleep in Christ ; and this is in respect of their bodies ; ( for their soules , or spirits cannot be ▪ said to sleep ) And Christ will raise them up at the last day . The Apostle met with some among the Corinthians , that denied the resurrection of the body , 1 Cor. 15. with whom he seemes thus to reason . The resurrection of Christ hath been preached among you , and you cannot but believe it , because it was not onely foretold by Scripture , but was witnessed also by many who had seen him after he was risen . Now if this be a truth , how then say some among you , that there is no resurrection of the dead ? For if there be no resurrection of the dead , ( or of mens bodies ) then certainly Christ is not risen . And if Christ be not risen , then we have preached in vaine , and ye have believed in vaine , and ye are yet in your sinnes . Yea , and if Christ be not risen , then the Saints that are fallen asleep in him , are perished , and God hath sent us to bear witnesse to a falshood , if the dead rise not . For if Christ be not risen , then the dead shall not rise . But if Christ be risen ( as indeed he is ) then it is impossible that the dead should not rise . For Christs resurrection is a pledge , a first fruits of the resurrection of the body . But if there be no resurrection , we and all the Saints , are the miserablest men in the world . And if the dead rise not , why do I put my self to paine ? Why do I suffer reproaches , stripes , imprisonments , watchings , fastings ? &c. Why am I alwayes in Jeopardy of my life ? Nay , Why do I dye daily ? What advantage is all this to me if there be no reward , no resurrection ? And the Saints in the 11. Hebrewes , 35. are said to be tortured , mocked , scourged , imprisoned , stoned , sawne asunder , tempted , slaine with the sword , to wander about in sheep skins , and goat skins , to be destitute , afflicted , tormented , and would not accept of deliverance . Why so ? Did they not run with the world , into every excesse of riot ? Did they not saile with every wind , turne with every tide ? Yea , did they not sweare and swagger , rant and roare , and say with the Epicure , Let us eat and drink , for to morrow , or shortly ▪ we shall die , and then there will be an end of us ? No saith the Text. They looked for a better resurrection : a resurrection to life and ▪ reward , for they knew full well , that if they suffered with him , they should raigne with him . Neither was this resurrection , which they expected , that first & spiritual resurrection , namely a rising out of sin , unbelief , ignorance , &c. to live in newnesse of life , for that the Apostles , and the other Saints , had attained to in their several measures , or else they had not been able to endure such sharpe sufferings for Christ . But as their sufferings were outward in the body , so they waited for the perfecting of the adoption , even the redemption of their bodies , So that the resurrection here spoken of , can be no other , but that great and general resurrection , when all men shall be raised , and both souls and bodies reunited to suffer , or to raigne together . And for that general Judgement , which is said to be a disposing of all things , both good and evill , to a full end , and period , or perfect state of life , and death , pleasure , and paine , salvation , or damnation . Let us a little consider what these good and evill things are , that so we may be able to judge of this doctrine . The good things in the Saints , are faith , hope , love , joy , peace , gentleness , kindness , meeknesse , &c. Now these being the divine nature , or Christ in the Saints , the hope of glory ; cannot be capeable of pleasure or salvation , for they were never lost : But the poor Creature was lost , and Christ came to save that which was lost . And by taking the poor creature into the divine nature , or the same spirit with himself , saves the lost creature , and not the good things in the creature . On the other side , the evill things in evill men are , unbeliefe , wrath , hatred , mallice , envy , thefts , murders , adulteries , Idolatries , &c. And these being the devill in the creature , with whom the creature is made one in sin , what pain , or torment , or damnation can befall these ; when the persons by whom , and in whom , they were acted , perish like bruite beasts and have no resurrection ? Therefore as God by taking his own into himself ; saves them souls and bodies together with , and in him . So the wicked and unbelievers , who are not in Christ , or Christ in them , but are one with the devill in sin ; are therefore soules and bodies , condemned to be destroyed in , and with the devill , and sin . Indeed , this resurrection and judgement is already begun , for the Saints are risen with Christ , and Christ is daily raising of them in himself . But the perfection and full completion thereofis , and shall be when all the Saints are gathered into Christ , to make him compleat in eternal glory . And so likewise this Judgement is begun already , the Judge sits every day , Christ is refining , and purifying the saints with fire and Fullers sope , ( the power of his spirit ) destroying all their lusts , and corruptions , subduing their vile bodies , and will at length change them , and make them like his glorious body . And he is also daily judging the wicked . First in themselves , convincing them of sinne , and yet hardning them therein . And then he is judging them by the Saints , for when they behold the godly , and undefiled conversation of the Saints , they are ashamed , and condemned in their consciences , though they hate them for the same . Now though Christ be thus judging daily ; yet the perfection of this judgement , is that which the Apostle calls a revelation of the righteous Judgement of God ; when he shall render to every man according to his works . To them who by patient continuing in well doing , seek for glory and immortallity : namely to them who are in Christ and are acted , and carried forth by him , to set forth his praise , and glory to immortality ; to them he will give eternal life , or glorifie them with himself in his eternal glory in heaven . But to them who are contentious , and do not obey the truth , ( which is Christ ) but obey unrighteousnesse , ( which is the devill ) indignation , and wrath , tribulation , and anguish , everlasting destruction from the presence of the Lord , and go ye cursed into everlasting hell fire , prepared for the devill and his angels . Q. Heaven , and hell are misteries , and admit of divers acceptations , as Gods right hand , and his left , his love , and his wrath , pleasure , and paine , salvation , and damnation , but properly heaven , is where God is , and that is in every man : And hell is where Satan is , and that is in every man. For there is in every man light and darknesse , good and evill , Michael , and the Dragon : Now as Michaell casts out the Dragon ; so darkness , unbelief , and all sin shall be cast out of man ; Christ shall make a separation , for all things that are good , as love , joy , peace , delight , holinesse , &c. and God shall be comprehended , and gathered into one body of unity , and concord , in glory , which is in heaven . And on the contrary , all evill , as hatred , sorrow , sinne , error , death , and darknesse , and devils ; shall be gathered into one body of confusion , and torment which is hell . For although it be said , Revelation , 21. 8. That the fearfull , and unbelieving , and abhominable , and murderers , and sorcerers , and Idolaters , and all liars , shall have their part in the lake of fire and brimstone , which is the second death . Yet those words can have no relation to mens persons , for if they have , what will then become of all men ? for what man is there , which hath not one or other of these sins in him ? but great is the mistery of godlinesse , God manifest in the flesh , the truth manifest in a form , so here is a mistery wrapt up in these words ; for this evill is not threatned against the persons of any , no not of the most wicked , but against these , and all other particular sins , and offences , which break through the persons of men , which being put together , make up a perfection of wickednesse : And which as a body of uncleanness dwells in men ; and this the Apostle calls flesh , and sin , even in himself . And this is that which must be cast into the lake of fire and brimstone . The wrath of God shall never cease burning up these lusts , in this body of sin and death , untill it hath quite consumed them . For what other heaven can be intended , or expected ; but a glorious uniting of all good things into God ; or what other hell can be imagined , but a casting away of all evill things into Torment , confusion , and darknesse ? A. That heaven and hell are misteries , and are also of various significations , is not denied , for the kingdome of heaven is sometimes taken for the outward profession of the Gospel , and sometimes for the inward life , and power of the Gospell , &c. Hell is also taken sometimes for the grave , and sometimes for Satans kingdome in mens hearts ; for he is called the prince of the power of the aire , the spirit that rules in the hearts of the Children of disobedience . And although heaven and hell be misteries , yet they are not altogether misteries . The Scriptures are misteries , but yet they are misteries revealed , Christ spake sometimes plainly , and spake no parable , heaven and hell are misteries yet misteries revealed ; for there are these three things in all misteries . 1. The historical , or litteral narration . 2. The interpretation , and meaning . And thirdly , the truth , or substance and reality . And the first , and the second of these , be meer nothings , without the third . True indeed where God is , there is heaven , for God dwells in glory , which is heaven , and by his glorious appearance in his Saints , he brings heaven into their hearts . Againe , hell is where Satan is , and that is in wicked men . For he dwels and raignes in them , and hath his kingdome in their hearts ; sometimes he steales into the Saints , and troubles them , and disturbes their peace , and causes mutinies in the soul , but he dwels not there long , for Christ and he cannot dwell long together , Christ casts him out , and suffers him no more to enter , that is not to raigne . And that God is not in all men , in his love in Jesus Christ , which is heaven , hath been shewed already . But he is onely so in his Saints whom he doth not onely act , and order , by outward , and generall providences : But also hath taken them into himself , through his Son by his spirit ; and they are so united or made one with himself in that eternal spirit , that they are thereby carried forth of themselves to live with him , and in him ▪ Christ makes in them a separation indeed , for he casts out by degrees the old man , with all his deeds , which is that body of sin the Apostle speaks of , & which is not wholy subdued while the Saints abide in the flesh ; and so he is gathering all the Saints , which are those good things , for the Saints are himself ( into God , which is unity in glory ) blessednesse , heaven . But as for the wicked , Christ is not in them , nor they in him , nor of him , but of their father the devill . And being incorporated , and made one with him in sinne ; so they are carried on by him , to live in all ungodlinesse with him , and so must needs be in hell : for Satan hath his kingdome in their hearts : hence it is , that out of that bottomlesse pit proceed murders , adulteries , &c. and whatsoever is evill , and of the devill . And hence it is also , that wicked men are many times tormented with hellish feares and terrors . And thus wicked men are in hell , when they think themselves to be in heaven , even in this life . But more especially , by hell torment , to which the wicked are reserved untill the judgement of the great day , to suffer the vengeance of eternal fire : when all sin , and all sinners , and devils , and wicked spirits shall be gathered into one body , and confounded , or cast into a condition of torment , or lake of fire , which shall be kindled with the wrath of God like a river of brimstone , which is the second death . And whereas it is said , that the evill or punishment threatened in the 21. Rev. 8. cannot relate to mens persons , because if it should , what would then become of all men , there being not a man that hath not one or other of these sinnes in him , and so conclude it to be a mystery wrapt up in a form of words . To which it is answered , that the Saints are in Gods esteem without sin , for he lookes upon them in Christ , and as Christ , and so he cannot behold iniquity in them . Again , the Saints are born of God as to the divine nature in them , and all that is born of God sins not , neither can , for the seed of God remaines in him . Again , to say and affirm , that the Saints see an end of sin in them , and that Christ hath finished transgression in them , and that let them doe what they will they cannot sin ; and yet to conclude , that the punishments there spoken of cannot relate to mens persons , because the Saints must needs be guilty , as having sin in them ; if this be not a mystery , or rather a contradiction , let all men judge . Indeed the Saints , even the best of them , are in hell before they be in heaven , for they all passe through a state of nature , a kingdome of sin , where while they remain unregenerated , they are in the kingdome of Satan , without Christ , and without God in the world : But when God reveales Christ in the soul , when they are regenerated and born anew , when Christ who is both light and life appeares , then they are translated out of this kingdome of darknesse , and entred into heaven ; then they are in the glory of God , for God dwells in glory , and when he hath taken any soul into himself in the least measure or degree , then that soul is in heaven . And this is many times but a low and clouded condition , and great mixtures of light and darknesse , day and night , peace and trouble , because they cannot apprehend any thing of God , but through a veil , or fleshly ordinances , and formes of worship , and therefore see and enjoy him very imperfectly ; and yet they are in heaven in this low condition . But when Christ comes forth in the spirit indeed , and transformes them into his Image of glory , that is when they apprehend their union with God in Christ , and that they partake of the same spirit , or divine nature with Christ , and that God loves them in Christ , and as Christ , they being one with him , and of him . Then are they carried forth unto him above all external things : Then they cease to know any man , yea , even Christ himself after the flesh : Then the vaile is taken away , even the flesh of Christ , or fleshly and carnal ordinances ; and here they see God cleerly , and not in shadowes and formes , and enjoy him purely in the spirit , without the help of any created thing . Then God is the Saints light , for they are entred into that City which needs not the light of the Sun : Where all teares are wiped away , where there is no death , neither sorrow , nor crying , nor pain ; where they live in God , and enjoy him above all feares , cares , troubles , and distractions , because all former things , or low apprehensions of God , are passed away . And this is the kingdome of Christ in the spirit , which is heaven in a high degree ; but yet not the highest degree , for that is in the kingdome of God , which is distinct from the kingdome of Christ , Eph. 5. 5. For Christ must raign untill he hath subdued all his enemies : and the last energy which shall be destroyed is death : Now death cannot be destroyed untill it be destroyed even in the Saints , which shall remain to the very last period of time ; for although Christ by his death did overcome death , and plucked out the sting thereof , that it cannot hurt the Saints , yet death is not slain and quite destroyed , untill sin , Satan , and flesh be also , destroyed , and that in the Saints of the last generation ; when Christ hath put down or subdued all that sinfull rule , and authority , and power , that is contrary to him : Then shall the end come , and then shall he deliver up the kingdome to God even the Father : Then shall cease the kingdome of Christ , as also his Priesthood , and his prophetical office likewise , and then shall the bodies of the Saints ( which have been rotten and consumed to earth , for many yeares ) be raised , though not the same bodies : for that which is sown is not quickened except it die ; they were sown corruptible bodies , they shall be raised incorruptible : they were sown in dishononr , they shall be raised in glory : they were sown in weakness , they shall be raised in power : they were sown natural bodies , they shall be raised spirituall bodies : thou sowest not that body that shall be , but God giveth it a body as it pleaseth him : Then shall all the Saints be gloriously united into their head , and so make up one compleat Christ : yea , then shall the Son himself , even Christ compleated , be subject unto God , or taken into God , that God may be all in all . Then relations , and manifestations shall cease , for God will not be known or enjoyed by them , or in them : There shall be no more Father and Son , Christ and Christian , Head and Members , for God , Christ , and the Saints , shall be gloriously united , and made one , in that one entire , pure , glorious , and eternall Spirit , and so live and remain in onenesse of glory , which is both unspeakable , unconceivable ; and endures and abides to all eternity . To God onely wise , be glory , through Christ Jesus , by the holy , immortall , eternall Spirit , for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A89645-e200 a 1 Cor. 6. 17. b 2 Pet. 1. 4. c 1 Cor. 2. 12. d James 3. 16. & 4. 5. e Rev. 2. 9 & 3. 9 f Eph. 4. 3. Vers . 4. Vers . 5. Vers . 6. Vers . 7. g Exod. 34. 12. Heb. 11. 27. h 2 Cor. 12 2 , 3 , 4. i Gal. 4. 12. k 1 Cor 9. 19 , 20 , 21 , 22. Col. 2. 17. m Eph. 4. 21. n Col. 1. 27. o 1 Ioh. 4. 12. 1. 2 p Heb 5. 13. 14. q Rom. 14. 4. r 1 Pet. 1. 22. s Isa . 2. 18. 19. t Psal . 45. 4. u Rev. 6. 2. x Rom. 1. 18. y Levit. 28. 13. z Prov. 8. 21. a Luke 17. 21. b Rom. 14. 17. c Eph. 6. 18. d Phil. 3. 15. e Mat. 9. 3. f 1 Cor. 1. 25. g Heb. 4. 11 h 2 Cor. 6. 17. i Deut. 1. 6. k Jer. 50. 5. l Joh. 17. 21 , 22 , 23. m Ioh. 16. 22. n 1 Pet. 1. 8. o Rev. 21. 3 4 p Rev. 22. 3. 4. 5. q 2 Thess . 3. 18. Notes for div A89645-e880 Heb. 5. 12. 13. Mark 12. 32. John 4. 24. 2 Cor. 3. 17 Rom. 1. 20. Mat. 19. 17. 1 Tim. 1. 17. 1 Cor. 8. 5. 6. Jer. 23. 24. 1 John 5 7. Isa ▪ 9. 6. Psal . 36. 9. Isa . 41. 4. and 44. 6. Iohn 3. 16. 17. Heb. 12. 10 1 Tim. 3. 16. Heb. 2. 16. Isa . 7. 14. Rom. 8. 3. Phil. 2. 8. Gal. 3. 13. Rom. 5. 5. 8. 2 Cor. 3. 18 Rom. 8. 4. Eph. 2. 22. Num. 14. 21. Isa . 43. 7. Psal . 145. 10. Prov. 8. 31. Psal . 19. 1. 2. Rom. 1. 20. Gen. 2. 16. Prov. 30. 24 , 25 , 26. Psal . 145. 11. 12. Prov. 8. 21. Gen. 1. 26. Gen. 2. 15. Gen. 2. 17. Gen. 2 Eccles . 7. 29. Gen. 3. 4. 5. 2 Cor. 11. 3. Jude 6. Gen. 3. 7. 8. Hab. 1. 13. Sect. 2. Rom. 5. 17 , 21. Jam. 1 13 Deut 132. 19. Eph. ●… 6 , 7. Rom. 7. 24. Gen. 3. 7 , 8. Gen. 2. 8 , to 15. Gen. 1. 28. Gen. 3. 19 , 23 , 24. Eph. 2. 1. Gen. 3. 8 , 9 , 12. Gen. 3. 24. Psal . 63. 3. Psal . 30. 5. Rom. 6. 21 , 23. 2 Tim. 2. 26. Jer. 5. 25. Hos . 14. 1. Mar. 7. 21. Rom. 3. 10 , 11 , &c. Sect. 3. Jer. 31. 20. Gen. 3. 15. Isa . 53. 6. Rom. 3. 25 , 26. Rom. 4. 16. Prov. 11. 19 and the 12. 28. Rom. 4. 5. Mark 9. 23. Mat. 9. 29. 1 Pet. 5. 8. Mark 7. 21. Sect. 4. Levit. 15. 2 , 3 , 4 , &c. Rom. 3. c , 10 , 11 , &c. Gen. 1. 26. Gen. 5. 3. Job 14. 4. and 15. 14. Eph. 2. 3. Ezek. 18. 20. Sect. 5. Gal. 4. 4. Eph. 2. 4. Psal . 103. 6. Phil. 2. 7. Luke 1. 35. Mat. 1. 21. Iohn 3. 16. Mat. 1. 23. Iohn 8. 46. Mat. 3. 15. Phil. 2. 8. Rom. 5. 8. Heb. 9. 22. Rom. 5. 6. 1 Ioh. 4. 9 ▪ 10. 1 Tim. 3. 16. Isa . 53. 6. Gal. 3. 13. Sect. 6. Gen. 3. 15. Gen. 22. 18. Rom. 4. 13. Gen. 6. 5. Deut. 27. 26. Gal. 3. 10. Rom. 3. 9 , 10. Exod. 20. 18. Heb. 12. 21. Heb. 12. 20 Exod. 20. 19. Gen. 1. 28 , 29 , 30. Gen. 3. 24. Isa . 33. 14. 1 Sam. 12. 12. Eccles . 7. 22 Exod. 20. 20. Rom. 3. 20. and 7. 7. Rom. 3. 19. Habbak . 1. 13. Josh . 24. 19 Levit. 11. 44. Rom. 3. 10 , 11 , 12 , &c. Rom. 4. 13. and 9. 30. and 10. 3. 6. Exod. 3. 6. Exod. 3. 17. Dent. 5. 25 , 26 , 27. Deut. 5. 18. and 18. 17. Deut. 18. 18 , 19. Exod. 19. 5. Deut. 14. 2. Exod. 19. 8. Chap. 24. 3 Rom. 7. 14. Levit. 26. 3. Deut. 28 ▪ 1 Levit. 26. 14 , 15. Deut. 28. 15. Psal . 79. 19. Jer. 23. 6. Deut. 9. 5. Isa . 43. 25. Rom. 15. 13. Neh. 9. 10. Rom. 8. 15. Rom. 3. 20. Isa . 6. 9 , 10. Psal . 30. 5. Deut. 28. 65 , 66 , 67. 2 Thess . 1. 9. Rom. 10. 3. Jer. 23. 6. 2 Cor. 5. 21. Exod. 21 , and 22 , and 23. Exod. 23. Exod. 24. 3 , 4. Exod. 24. 12. Exod. 25 , 26 , 27 , 28 29 , 30. 1 Tim. 3. 16. Psal . 29. 2. Isa . 42. and 21. 6. Phil. 3. 9. Isa . 59. 21. Iohn 6 , 48 , 51. 1 Cor. 2. 10 , 14. Exod. 27. 20. 1 Cor. 2. 12 Heb. 10. 4. Gal. 3. 13. Heb. 9. 14. Levit. 10. Mat. 3. 17. 1 Pet. 1. 5. 1 Cor. 1. 24 1 Pet. 2. 9. Mal. 3. 17. Heb. 10. 23 2 Cor. 1. 20. 1 John 2. 27. Acts 1. 17 ▪ Acts 5. 1 , 2 , 3 , 5. &c. Exod. 31. 13 , 17. 1 Cor. ●… . ●● Heb. ●… . ●● Isa . 64 ▪ 6 ▪ Tit. 3. 5. 1 Iohn 1. 7. Heb. 9. 22. Gal. 3. 24. Levit. 26. 1 , 2 , 3 , 4 , &c. Deut. 28. 1 , 2 , &c. Rom. 9. 6 , 7 , 25. Gal. 3. 19. Psal . 132. 14. Heb. 7. 24. Heb. 9. 12. 1 Joh. 1. 7. Heb. 9. 10. Eph. 1. 4. Col. 1. 26. Deut. 7. 1 , 2 , 3. Exod. 12. 48. Psal . 83 , 2. 3 , 4 , 5 , &c , Luk. 23. 12 Gal. 4. 29. Eph. 3. 5 , 6. Eph. 2. 13 , 14 , 15. Eph. 2. 16. Eph. 2. 17. and 3. 9. Nehem. 9. 35 , 36. Tit. 1. 2 , 3. Eph. 1. 11. Joh. 4. 23 , 24. Acts 13. 38 , 39. Levit. 26. Deut. 28. Rom. 3. 20. Joh. 6. 40. Mark 9. 7. Eph. 2. 18. 1 Joh. 3. 23. Rom. 3. 10 , 11 , 12. 2 Cor. 3. 9. Mat. 27. 5. Rom. 7. 5. Rom , 10. 3. Hos . 14. 1. Psal . 83. 3. Rom. 5. 13. Rom. 7. 9. Rom. 7. 9. Rom. 3. 20. Rom. 7. 11. Rom. 7. 5. Rom. 7. 12. verse 13. 2 Chron. 28. 22. Rom. 7. 13. Acts 2. 22 , 23. Eph. 2. 13. Col. 2. 14. Eph. 2. 15. Rom. 7. 6. Mat. 5. 18. 2 Cor. 3. 7. Rom. 3. 20. Rom. 7. 1 , 2 Rom. 10. 4 ▪ 1 Tim. 1. 5. Gal. 3. 23. Rom. 8. 15. Rom. 8. 3. Rom. 10. 4. Rom. 7. 1. 4 Rom. 7. 6. Heb. 8. 6. Heb. 8. 9. Rom. 8. 3. Heb. 7. 18 , 19. Heb. 8. 11. 2 Cor. 3. 18 Exod. 34. 1 Joh. 7. 39. Isai . 31. 6. Acts ▪ 2. 32. Rom. 8. 3. 2 Cor. 3. 18. 2 Cor. 3. 9. Rom. 10. 4. Rom. 8. 1. Rom. 8. 4. Heb. 12. 2. Isai . 2. 2 , 3. 1 Cor. 9. 21 Gal. 6. 2. 1 Joh. 2. 8. Psal . 52. 7 Luk. 2. 10. 2 Cor. 3. 8. Acts 13. 26. 1 Joh. 1. 1. Rom. 1. 16. Eph. 6. 17. ● Cor. 1. 23 , 24. Mat. 3. 17. Exod. 13. 21. Exod. 20. 21. 2 Chron. 5. 13. Lev. 26. 1 , 2 , 3 , 4 , &c. Isai . 59. 21. 2 Cor. 3. 17 Luk. 17. 20 , 21. Rom. 5. 5. 2 Cor. 3. 18. Mark 10. 30. 1 Tim. 6. 6. Acts 5. 41. Gal. 2. 16. Jer. 23. 6. Rom. 3. 24. Phil. 2. 7 , 8. 2 Cor. 5. Mat. 7. 22. Rom. 8. 29. Rom. 11. 5 , 6. Rom. 4. 19 , 20. Joh. 6. 44. Rom. 10. 17. Rom. 4. 21 Rom. 5. 1 , 2 Joh. 6. 44. Jam. 2. 21. Rom. 4. 3. Jam. 2. 22. Gal. 5. 6. Jam. 2. 20. Joh. 6. 44. Rom. 9. 9. Isai . 45. 24. and 26. 4. Gal. 2. 20. Phil. 4. 12 , 13. Phil. 3. 8. Gal. 5. 6. Rom. 8. 4. Rom. 5. 10. 2 Cor , 5. 17 Cant. 5. 10. Isai . 42. 1. 2 Cor. 3. 18 Col. 3. 3 , 4. Rom. 6. 6. Rom. 8. 6. Ezek. 33. 11 1 King. 8. 33 , 35 , 46 , 47. Ezek. 18. 2. and 33. 10. Verse 11. Luk. 13. 2 , 3 1 King. 21. 27 , 29. Rom. 6. 23. Rom. 8. 38 , 39. Numb . 23. 19. Tit. 1. 2. 2 Cor. 7. 10 Mat. 27. 3. Rom. 8. 15. Prov. 28. 13 1 Joh. 1. 9. Act. 11. 18. 2 Cor. 7. 10 Act. 16. 30. Acts 2. 23. and 3. 13. Acts 2. 36. ver . 37. ver . 38. ver . 41. 1 Joh. 1. 9. ver . 5. ver . 6. ver . 8. ver . 7. ver . 9. Mark 4. 26. 27 , 28. Psal . 77. 7 , 8 , 9. Eph. 3. 18 , 19. 1 King. 21. 27. Psal . 51. 4 , 5 Psal . 51. 12. Eph 3. 17. Zach. 12. 10. Mat. 5. 4. Rom. 8. 11. 1 Tim. 4. 13. Eph. 6. 18. 2 Pet. 1. 21. 2 Tim. 3. 16. Heb. 4. 12. Mat. 16. 1● . Eph. 6. 17. Acts 2. 6 , 11. 2 Cor. 12. 1 Eph. 3. 2 , 3. Acts 10. 44 , 45. Gal. 1. 1. 1 Tim. 4. 13. 1 Cor. 2. 12 10. Rom. 10. 17. Eph. 3. 8. 1 Tim ▪ 1. 7 Acts 15. 1. 1 Cor. 2. 4 , 5. 2 Cor. 5. 20. 1 Tim. 1. 13 ▪ 16. Isai . 8. 20. 2 Cor. 11. 13 , 14 , 15. 2 Thes . 2. 7 , 9. 2 Thes . 2. 8. 2 Tim. 3. 8 , 9. 2 Pet. 1. 20. Dan. 2. 18 , 19 , 22. Gen. 40. 8. Gal. 6. 9. Numb . 23 10. Psal . 80. 4. Gal. 4. 6. Rom. 8. 26. ver . 27. Acts 2. 33 , ●6 . Mat. 28. 18. Zach. 12. 10. John 8. 29. Joh. 17. 23. Eph. 6. 18. Prov. 28. 9. Mat. 6. 32. Gal. 6. 20. Zach. 12. 10. Rom. 8. 15. Eph. 3. 12. Ezek. 36. 37 Mat. 7. 7. Jam. 4 ▪ 2. Joh. 16. 24. Psal . 16. 11. Psal . 30. 5. Jam. 1. 17. 2 Cor. 9. 11 , 12. Mal. 3. 6. Jam. 1. 17. Phil. 4. 6. Luk. 11. 1. Joh. 16. 26. Joh. 14. 6. Psal . 32. 6. Gal. 4. 6. 1 Thes . 5. 17. Isai . 4. 4. Gal. 4. 6. Joh. 14. 23. Rom. 8. 9. Rom. 8. 26. 1 Thes . 5. 19. 1 Thes . 5. 17 , 18. 1 Sam. 1. 15 Gen. 32. 24 Psal . 142. 1. 1 Pet. 47. Eph. 6. 18. Luk. 18. 1. Col. 4. 2. Heb. 6. 2. Mark 1. 8. Luk. 12. 50. Mal. 3. 1. Deut. 1. 6. Heb. 9. 10. 1 Pet. 3. 21. Luk. 1. 17. Mat. 3. ● . Jer. 7. 9. Mat. 3. 10. Luke 3. 11 , 12 , 13 , 14. Luke 3. 15 , 16. John 1 ▪ 31. 2 Cor. 5. 21. Mat. 3. ●… . Luk. 17. 21 John 1. 36. Acts 18. 25. Matth. 3. 2. Matth. 10. 7 Ioh. 3. 30. Acts 1. 4. verse 5. verse 8. Mat. 28. 18 , 19. Mat. 28. 18 , 19. 1 Cor. 1. 24 Mark 16. 6. Act. 2. 41. and 13. 48. 1 Cor. 1. 17 ▪ Act. 10. 28 , 29 , 34. Act. 15. 2. Act. 21. 20. Act. 16. 1. Act. 8. 36. 1 Cor. 9. 20 , 21 , 22. and 10. 33. Luk. 3. 16. Gal. 3. 23. Rev. 3. 12. John 3. 6. 1 King. 18. 38. 2 Thes . 2. 7. Gen. 17. 10 , 11 , Eph. 4. 13. and 4. 30. Heb. 8. 13. ●eb . 8. 9. Eph. 1 , 13 , 14. 1 Cor. 10. 1 , 2 , 3 , 4 , 5 , 6. 1 Pet. 3. 20. 21. Heb. 11. 7. Joh. 3. 36. Luk. 7. 14. Isa . 55. 11. Heb. 4. 12. Joh. 6. 63. Luk. 17. 21 ▪ Heb. 9. 10. Luk. 17. 21. Rom. 14. 17. 2 Cor. 3. 18. Isa . 2. 2. 1 Cor. 6. 17. 2 Cor. 3. 17. Joh. 3. 7. 2 Pet. 1. 4. 1 Joh. 1. 7. 1 Cor. 12. 13. Act. 5. 1 , 2. Act. 8. 18. &c. Luk. 22. 15 Mat. 26. 21 , 22 , 23. Joh. 16. 28. Joh. 16. 6. Mat. 26. 22 Mat. 26. 26 , 27 , 28. Luk. 22. 19 , 20. Joh. 16. 22. Act. 2. 46. Acts. 20. 7. Act. 4. 32 , 33 , 34. 1 Cor. 11. 1 Cor. 14. 12. 13. 1 Joh. 2. 12. 13. 14. Isa . 40. 11. and 42. 1. 1 Cor. 13. 11. Heb. 5. 13. 14. 1 Cor. 1. 7. Joh. 14. 18. Mat. 26. 29. Mat. 16. 28. Mark , 9. 1. Luk. 9. 27 ▪ Act. 2. 1 , 2. Cant. 1. 2. Joh. 20. 12. Luk. 24. 5. 1 Cor. 11. 27 , 28 , 29 , 30. Mat. 20. 23. 2 Tim. 2. 12. Joh. 6. 53. 54. Joh. 6. 28. 29. 30. 31. 31. 32. 33. 35. 40. 47. 48. 50. 52. 53. 54. 55. 56. 57. Phil. 3. 3. ●oh . 7. 38. ●9 . Isa . 65. 13. Joh. 6. 35 Joh. 4. 14 ▪ Rev. 22. 1. 2. Psal . 46. 4. Psal . 132. 13. 14. Joh. 17. 23. Joh. 14. 19. Gal. 5. 22. Psal . 87. 7. 1 Pet. 1. 8. Luk. 15. Joh. 6. 48. Joh. 6. 35 ▪ Luk. 13. 26 , 27. Rom. 5. 18. 1 Pet. 1. 20. Rev. 13. 8. Psal 36. 6 Mat. 5. 45. 1 Tim. 4. 10. Rom. 5. 18. Rom. 3. 9. 10 , 11. vers . 20 ▪ vers . 25. Rom. 4. 13. 22. 24. Rom. 5. 1. 3. 18. 1 Tim. 2. 1 , 2. 3. 4. 5. 6. 7. Act. 10. 34 , 35. 1 Joh. 2. 2. 1 Joh. 1. 9. 1 Joh. 2. 1 , 2. Col. 3. 11. Isa . 53. 5 , 6 Isai . 52. 1 , 2. 7. 11 ▪ 13. 14. 15. Isa . 53. 1. 2. 3. 4. 5. 6. Isa . 52. 1 , 2 Isa . 53. 5. 6. Mat. 15. 24 Isa . 53. 9. 10. Tit. 2. 14. Isa . 53. 11. 12. 2 Cor. 6. 18. Eph. 1. 6. Rom. 1. ●● 20. 21. Rom. 2. 14. 15. Rom. 1. 19. 21. 28. ● Cor. 2. 4. 12. Isa . 28. 26. Act. 17. 28. Eph. 1. ● ▪ Gal. 4. 6. 1 Cor. 23. 18. Rom. 8. 1. Vers . 13. Rom. 8. 2. Vers . 5. 6. 7. Vers . 8. 9. Eph. 4. 17. 18. 19. 20. Col. 1. 10. Rom. 6. 6. Eph. 5. 5. 6. Joh. 3. 36. 1 Pet. 2. 9. Jude . 12. 2 Pet. 2. 13. 2 Tim. 2. 26. Col. 2. 9. Rom. 12. 4. Col. 2. 10. Eph. 4. 16. Jer. 23. 24. 1 Joh. 1. 5. Eph. 2. 12. Joh. 11. 44. Luk. 7. 44. Mark. 4. 28. Gen. 2. 7 James . 2. 26. Eph. 1. 4. 5. 6. 7. 1 Pet. 1. 1. 2. Mat. 27. 46. Gen. 25. 23. Rom. 9. 11. Rom. 9. 6 , 7. Gen. 3. 1. 6. 1 Cor. 6. 13. Act. 16. 15. 2 Cor. 5. 20. Isa . 42. 1. Mal. 3. 2. 3. 1 Cor. 3. 15. Isa . 42. 1. ● Isa . 9. 6. Rom. 1. 11 ▪ 16. Isa . 41. 6. Isa , 61. 1 ▪ 2 , 3. 1 Joh. 3. 8. Eph. 1. 10. Col. 1. 16 , 17. Col. 2. 9 , 10. Mal. 3. 3. Mal. 3. 4. 1 Cor. 3 ▪ 15. Mat. 18. 11. Luk. 19. 10. 1 Cor. 6. 13. verse 15. verse 19 ▪ 20. Rom. 8. 6. Phil. 3. 21. Rev. 22. 15 Mat. 25. 41 Psal . 109. 17. 2 Pet. 2. 17 Jude 13. 2 Thes . 1. 9 Rom. 3 ▪ 5 , 6 Rom. 9. 14. Ezek. 18. 25 , 26 , 27. Isal . 46. 10. Rom. 8. 29. 1 Pet. 1. 2. Eph. 1. 4 , 5 , 6. Rom. 9. 23. Rom. 9. 22. Rom. 9. 20. Rom. 9. 18. Eph. 1. 4 , 5. Joh. 13. 1. Joh. 17. 23. Psal . 11. 6. Prov. 16. 4. Rom ▪ 3. 5 , 6 Exod. 14. 28. Mat. 27. 5. Joh. 17. 24. Eccles . 3. 19 , 20. Joh. 11. 25 Eccl. 3. 16. 17. 18. 2 Cor. 5. 10. Joh. 5. 28. 29. Joh. 5. 26. 1 Cor. 15. 18. 1 Thes . 4 14. Joh. 6. 40. 1 Cor. 15. 4. 5. 6. 7. 12. 13. 14. 15. 18. 20. Vers . 19. 30. 31 ▪ Heb. 11. 36. 37. 35. 1 Cor. 15. 32. Heb. 21 ▪ 35. Rom. 8. 23. 1 Thes . 4. 16. 17. Gal. 5. 22. 23. Col. 1. 27. Luk. 19. 10. Gal. 5. 19. 20. Mat. 25. 34. Joh. 6. 57. Mat 25. 41. Joh. 5. 29. Mal. 3. 2 , 3. Phil. 3. 21. Joh. 16. 8 , 9. 1 Cor. 6. ● . 1 Pet ▪ 3. 16. Rom. 2. 5. 6. 7. Vers . 8. 9. Mat. 25. 41. Mat. 25. 1. and 22. Luk. 2. 17 21. Eph. 2. 2. 2 Tim. 4. 1. 2 Cor. 6. 15. Mar. 9. 25. 1 Cor. 6. 17. Rom. 8. 14. Rom. 6. 26. Joh. 8. 44. 1 Joh. 3. 8. Mark 7. 21 , 22. Mat. 27. 3 , 4 , 5. 2 Pet. 2. 9. Jude 7. Mat. 25. 41 Cant. 4. 7. Numb . 23. 21. 1 Joh. 3. 9. Eph. 2. 2. 3 , 12. Col. 1. 13. Mark 8. 23 , 24. 1 Cor. 13. 9 , 10. 2 Pet. 1. 4. Joh. 17. 23. 2 Cor. 5. 16. Rev. 21. 4. Eph. 5. 5. 1 Cor. 15. 25 , 26. 1 Cor. 15. 24. 1 Cor. 15. 36 , 42 , 43. 44. ver . 37. 38. 1 Cor. 15. 28. 
A63668	----	A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. 1677 Approx. 237 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A63668 Wing T292 ESTC R219156 99830672 99830672 35125 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63668) Transcribed from: (Early English Books Online ; image set 35125) Images scanned from microfilm: (Early English books, 1641-1700 ; 2080:16) A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. Duppa, Brian, 1588-1662. Guide for the penitent: or, A modell drawn up for the help of a devout soul wounded with sin. The eleventh edition. [12], 216 p. : ill. printed by J. Grover, for R. Royston, bookseller to his most Sacred Majesty, London : 1677. Half title: The golden grove. The eleventh edition. Includes additional title page (A1v), engraved: The guide of instant-devotion together with A guide for the penitent. "A guide for the penitent. .." has a separate dated title page; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Catechisms, English -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Aptara Keyed and coded from ProQuest page images 2001-08 Kirk Davis Sampled and proofread 2005-03 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. THE Golden Grove . The Eleventh Edition . THE GUIDE of Infant-Devotion together with a Guide for the PENITENT A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. TO THE Pious and Devout . READER IN this sad declension of Religion , the Seers , who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the foundations ; and having destroy'd all publick forms of Ecclesiastical Government , discou●…tenanc'd an excellent , Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognizance of Schism , by mingling all Sects , and giving Countenance to that against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and advantages of Religion , we cannot make that provision we desire ; Incertis de salute de gloria minime certandum . For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple will be tempted to neglect so excellent a ministration , and their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men , who were born in the Captivity , may be taught how to Worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely , and grow prosperously , But never did the excellency of Episcopal Government apppear so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordidinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : so Balaam the Son of Bosor was sent for , to curse the People of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the Conduct of Moses and Aaron . But now instead of this excellency of Condition and Constitution of Religion , the people are fallen under the Harrows and Saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be Libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtian any thing but Wealth and Victory , Power and Plunder : and the People have reap'd the fruits apt to grow upon such Crab-stocks ; they grow idle and false , hypocrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government , and some never think of Heaven , and they that do , think to go thither in such paths which all the Ages of the Church did give men warning of , lest they shoul that way go to the Devil . But when men have try'd all that they can , it is to be supposed they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it no end can be serv'd but of Sin and Folly , Faction and Death eternal . For besides that no Church , that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own Interest , unless he be first abused by false Preachers , and then prefers his secret Opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclestical Monarchy must consequently subject the temporal to it ; and both one and the other would be supream in Consciences : and they that govern there with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them . And certainly for a Prince to persecute the Protestant Religion , is as if a Physician should endeavour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships , and as if the Pope should root out all the Ecclesiastick State. Nothing so combines with Government , if it be of God's appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the World. If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it than the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain that in that day when Truth gets her Victory , in that day we shall prevail against all God's enemies and ours , not in the purchaces and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this Interest we cannot serve any thing else . In the mean time we must by all means secure the founndation , and take care that Religion may be conveyed in all its material parts the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easy to make them good Protestants , unless they be abus'd with prejudice , and suck venom with their milk ; they cannot leave our Communion till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to do , and what to Desire . It is indeed very little ; but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in God's House , and to be a servant of the meanest of God's servants , and thinks it a worthy employment to teach the most ignorant , and make them to know Christ , though but in the first rudiments of a holy Institution . This only he affirms , that there is a more solid comfort and material support to a Christian spirit in one article of Faith , in one period of the Lord's Prayer , in one Holy Lesson , than in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , than to perswade men to avoid Hell : And that a plain Catechism can more instruct a Soul , than the whole day's prate which some daily spit forth , to bid them get Christ , and persecute his Servants . Christian Religion is admirable for its wisdom , for its simplicity ; and he that presents the following Papers to thee , designs to teach thee as the Church was taught in the early days of the Apostles ; to believe the Christian Faith , and to understand it ; to represent plain Rules of good Life ; to describe easie Forms of Prayer ; to bring into your Assemblies Hymns of Glorification and Thanksgiving , and Psalms of Prayer . By these easy paths they lead Christ's little ones into the Fold of their great Bishop : and if by this any service be done to God , any ministery to the Soul of a Child or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery God will bring it to pass that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endeavours it , Jer. Taylor . CREDENDA , OR , What is to be Believed . A SHORT CATECHISM For the Institution of young persons in the Christian Religion . Quest. IN what does true Religion consist ? Answ. In the knowledge of the one true God , and , whom he hath sent Jesus Christ , and in the worshipping and serving them . Quest. What doest thou believe concerning God ? Answ. 1. That there is is a God : 2. That he is One , 3. Eternal , 4. Almighty : 5. That he hath made all the world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape , or figure , or parts , or body : 8. That he is present in all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. Of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest. What other Mystery is revealed concerning God ? Answ. That God being one in Nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ. ] The second Person is called [ The son , and the Word of the Father . ] The third is [ The Spirit and promise of the Father . ] And these are Three and One after a secret manner , which we must believe , but cannot understand . Quest. What is this God to us ? Answ. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest. Wherefore did God create and make us ? Answ. That we might do him honour and service , and receive from him infinite felicities . Quest. How did God make man ? Answ. By the Power of his word out of the slime of the Earth , and he breathed into him the breath of life . Quest. Was man good or bad when God made him ? Answ. Man was made pure and innocent . Quest. How then did man become sinful and miserable ? Answ. By listening to the whispers of a tempting spirit , and breaking an easy Commandment which God gave him as the first tryal of his obedience . Quest. What evils and chages followed this Sin , Answ. Adam , who was the first man and the first sinner , did both for himself and his posterity fall into the state of death , of sickness and misfortunes , and disorder both of Body and Soul : we were thrown out of Paradise , and lost our Immortality . Quest. Was man left in these evils without Remedy ? Answ. No ; but God , pitying his creature promised , That of the seed of the Woman he would raise up a Saviour and Redeemer , who should restore us to God's favour , and to the felicity which we lost . Quest. How did God perform the promise ? Answ. By sending Jesus Christ to take upon him our nature , to die for our sins , to become our Lord , and the Author of holiness , and life , and Salvation to mankind . Quest. Who is Jesus Christ ? Answ. He is the Son of God , the Second Person of the holy Trinity , equal with the Fathe , rtrue God without beginning of life or end of daies . Quest. How then could he be our Redeemer , and the promised seed of the Woman ? Answ. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him Humane nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man. He was born of a Virgin , who conceived him not by any natural means , but by the power of the holy Ghost , and was called Jesus Christ ; and his Mother's name was Mary of the seed of Abraham , of the family of David . And all these things came to pass when Augustus Caesar was Lord of the Roman Empire . Quest. How did Jesus Christ work this promised Redemption for us ? Answ. By his holy and humble life , and his obedient dying a painful death for us upon the Cross. Quest. What benefits do we receive by the life and death of Jesus Christ ? Answ. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his Servants , and fearfully to destroy them that will not have him to reign over them . Quest. What Promises hath Jesus Christ made us in the Gospel ? Answ. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution . He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these Graces , he hath promised to give us more . He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our Souls , and to give us eternal life , and joys that shall never cease . Quest. How is Jesus Christ able to do all this for us ? Answ. When he had suffered death , and was buried three days , God raised him up again , and gave him all power in Heaven and Earth made him head of the Church , Lord of Men and Angels , and the judge of the quick and dead . Quest. By what means doth Jesus Christ our Lord convey all these Blessings to us ? Answ. Jesus Christ had three Offices , and in all he was Mediator between God and man ; He is our Prophet , our Priest , and our King. Quest. What was his Office as he was a Phophet ? Answ. This Office he finished on earth ; beginning when he was thirty years old to ●…each the Gospel of the Kingdom , Faith and Repentance . Quest. When began his Priestly Office ? and wherein does it consist ? Answ. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the World. Quest. Did his Priestly Office then cease ? Answ. No : He is a Priest for ever , that is , unto the end of the world , and represents the same Sacrifice to God in Heaven , interceding and praying continually for us in the virtue of that sacrifice , by which he obtains relief of all our necessities . Quest. What doth Christ in Heaven pray for on our behalf ? Answ. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest. How is Jesus Christ also our King ? Answ. When he arose from his grave , and had for forty days together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into Heaven , and there sits at the right hand of God , all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and over all he reigns , comforting and defending his elect , subduing the power of the Devil , taking out the sting of Death , and making all to serve the Glory of God , and to turn to the good of his Elect. Quest. How long must his Kingdom last ? Answ. Till Christ hath brought all his enemies under his feet , that is , till the day of judgment : in which Day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories : and then he shall deliver up the Kingdom to his Father , that God may be all in all . Quest. How is Christ a Mediator in all these Offices . Answ. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Father's will , and ties us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us even his most precious blood ; and our Advocate , pleading for us , and mediating our Pardon and Salvaon : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdom of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these he hath made a Covenant between God and us of an everlasting interest . Quest. What is the Covenant which Jusus Christ our Mediator hath made between God and us ? Answ. That God will write his Laws in our hearts , and will pardon us and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdom . Quest. To what Conditions hath he bound us on our parts . Answ. Faith and Repentance . Quest. When do we enter into this Covenant ? Answ. In our Baptism , and at our ripe years , when we understand the secrets of the kingdom of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest. What is the Covenant of Faith which we enter into in Baptism ? Answ. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lord 's Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into Heaven , and shall be there till the day of Judgment ; that then he shall be our Judge ; in the mean time he is the King of the world , and head of the Church . Quest. What is the Covenant of Repentance ? Answ. We promise to leave all our sins , and with a hearty and sincere endeavour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest. How if we fail of this Promise through infirmity , and commit sin ? Answ. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works and mortifying our lusts : and though this be done after the manner of men , that is , in weakness , and with some failings ; yet our endeavour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon must be lasting and persevering . Quest. What Ministeries hath Christ appointed to help us in this duty ? Answ. The Ministery of the Word and Secraments , which he will accompany with his Grace and his Spirit . Quest. What is a Sacrament ? Answ. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest. How many Sacraments are ordained by Christ ? Answ. Two : Baptism , and the Supper of our Lord. Quest. What is Baptism ? Answ. An outward washing of the Body in Water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christ's Death and of his Resurrection , teaching us , that we should rise from the death of Sin to the life of Righteousness . Quest. VVhat is the Sacrament of the Lords Supper ? Answ. A ceremony of eating Bread and drinking Wine , being blessed and consecrated by God's Minister in publick Assemblies , in remembrance of Christ's Death and Passion . Quest. What benefits are done unto us by this Sacrament ? Answ. Our Souls are nourished by the Body and Blood of Christ , our Bodies are sealed to a Blessed Resurrection and to Immortality ; our Infirmities are strengthned , our Graces encreased , our Pardon made more certain : and when we present our selves to God , having received Christ's Body within us , we are sure to be accepted , and all the good prayers we make to God for our selves and others are sure to be heard . Quest. Who are fit to receive this Sacrament ? Answ. None but baptized Christians , and such as repent of their Sins , and heartily purpose to lead a good Life . Quest. What other Ministeries hath Christ ordained in his Church to help us , and to bring so many great purposes to pass ? Answ. Jesus Christ hath appointed Ministers and Embassadors of his own , to preach his word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separato the vile from the precious , to administer the Sacraments , and to watch for the good of our Souls . Quest. What are we tied to perform towards them ? Answ. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so that they may give account of our Souls with chearfulness and joy . Quest. Which are the Commandments and Laws of Jesus Christ ? Answ. They are many , but easy ; holy , but very pleasant to all good minds , to such as desire to live well in this world and in the world to come : and they are set down in the Sermons of our Blessed Lord and of his Apostles ; but especially in the 5 , 6 , 7. Chapters of S. Matthew . AN EXPOSITION OF The Apostles Creed I Believe in God , I Believe that there is a God , who is one , true , supreme and alone , infinitely wise , just , good , free , eternal , immense and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) the Father of our Lord Jesus Christ , and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good ; to which we are created and designed by Grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him and relie upon him . Maker of Heaven & Earth . He made the Sun and the Moon the Stars , and all the Regions of Glory ; he made the Air , the Earth and the Water , and all that live in them ; he made Angels and Men : and he who made them does , and he only can preserve them in the same being , and thrust them forwards to a better . He that preserves them does also govern them , and intends they should minister to his Glory : and therefore we are to do worship and obedience to him in all that we can , and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is and is called a Saviour , and the Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit and with power , to become the Great Prophet , and declarer of his Father's Will to all the world ; telling us how God will be worshipped and served : he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world . And by this Article we are Christians , who serve and worship God the Father through Jesus Christ. His only Son. Jesus Christ is the Son of God , he alone , of him alone . For God by his Holy Spirit caused him to be born of a Virgin ; by his power he raised him from the dead , and gave him a new Birth or being in the Body . : he gave him all power , and all excellency . And beyond all this , he is the express Image of his person , the brightness of his glory , equal to God , beloved before the beginning of the world , of a nature perfectly Divine , very God by essence , and very Man , by assumption : as God , all one in nature with the Father , and as Man , one Person in himself . Our Lord ; Jesus Christ , God's only Son , is the Heir of all things and persons in his Father's house : All Angels and Men are his servants , and all the Creatures obey him . We are to believe in him , and by Faith in him onely and in his name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ God 's Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived he was the Son of God alone , and no Man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother ; yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man ; his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate . After that Jesus passed through the state of Infancy and Childhood , being subject to his Parents , and working in an humble . Trade to serve his own and his Mother 's needs , he grew to the estate of a man : he began to preach at the age of thirty years , and having for about three years and a half Preached the Gospel , and taught us his Father's will , having spoken the Gospel of his Kingdom , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy , Spirit , perfect Remission of sins , and Eternal Judgment ; at last , that he might reconcile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this Death he suffered when Pontius Pilate was Governour of Judea . Was crucified . Jesus Christ being taken by the Rulers of the Jews , bound and derided , buffeted and spit upon , accused weakly and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his person and office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit on the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats forced him , against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a Robe and Reed , and pressing a Crown of thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently nail'd him ; on which for three hours he hanged in extreme torture , being a sad spectacle of the most afflicted and the most innocent person of the whole world . Dead , When the Holy Jesus was wearied with tortures , and he knew all things were now fulfilled , and his Father's wrath appeased towards Mankind , his Father pitying his innocent Son groaning under such intolerable miseries , hastned his Death ; and Jesus commending his Spirit into the hands of his Father , cried with a loud voice , bowed his head , and died , and by his death sealed all the Doctrines and Revelations which he first taught the world and then confirmed by his Bloud . He was consecrated our merciful High-Priest , and by a feeling of our miseries and temptations , became able to help them that are tempted ; and for these his sufferings was exalted to the highest Throne , and seat of the right hand of God ; and hath shewn , that to Heaven there is no surer way than suffering for his Name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours . He reconciled us to God by his Death led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God. And this Death , being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his Glory , so also to our Spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his Friends and Disciples , by the leave of Pilate , taken from the Cross , and embalmed , ( as the manner of the Jews was to bury ) and wrapp'd linnen , and buried in a new grave hewn out of a Rock . And this was the last and lowest step of his Humiliation . He descended into Hell. That is He went down into the lower parts of the earth , ( as himself called it ) into the heart of the earth ; by which phrase the Scripture understands the state of Separation , or of Souls severed from their Bodies . By this his descending to the land of darkness , where all things are forgotten , he sanctified the state of Death & Separation , that none of his servants might ever after fear the jaws of Death and Hell ; whither he went , not to suffer torment , ( because he finished all that upon the Cross ) but to triumph over the gates of Hell , to verifie his Death , and the event of his sufferings , and to break the iron bars of those lower prisons , that they may open and shut hereafter only at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from Death and Hell to Light and Life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept : and although he was put to death in the flesh , yet now , being quickned in the Spirit , he lives for ever . And as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first ; and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the Grave , he conversed with his Disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his Disciples at once appearing . Having spoken to them fully concerning the affairs of the Kingdom , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his Blessing , and in the presence of his Apostles was taken up into Heaven by a bright Cloud and the Ministery of Angels , being gone before us , to prepare a place for us above all Heavens , in the presence of his Father , and at the foot of the Throne of God. From which glorious presence we cannot be kept by the change of Death and the powers of the Grave , nor the depth of Hell , nor the height of Heaven ; but Christ being lifted up shall draw all his Servants unto him . And sitteth at the right hand of God the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and Powers , being exalted above every Name that is named in Heaven and Earth , that is above every creature above and below , all things being put under his feet . That he is always in the presence of his Father , interceding for us , and governs all things in Heaven and Earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal Salvation , There he sits and reigns as King , and intercedes as our High-Priest . He is a Minister of the Sanctuary , and of the true Tabernacle which God made , and not man , the Author and Finisher of our Faith , the Captain of our Confession , the great Apostle of our Religion , the Great Bishop of our Souls , the Head of the Church , and the Lord of Heaven and Earth . And therefore to him we are to pay Dvino Worship , Service and Obedience ; and we must believe in him , and in God by him , and rely entirely on the mercies of God through Jesus Christ. From thence he shall come In the Clouds shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voice of an Archangel , and a shout of all the Heavenly , Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his ●…eet shall behold his Majesty , his Terror , and his Glory : and all the families of the earth shall tremble at his presence , and the powers of Heaven shall be shaken , and the whole earth and sea shall be broken in pieces and confusion ; for then he shall come to put an end to this world , and To Judge the Quick and the Dead . For the Father judgeth no man , but hath given all judgment to his Son. And at this day of Judgment the Lord Jesus shall sit in the Air in a glorious Throne ; and the Angels having gathered together God's Elect from the four corners of the world , all the kindreds of the earth , being brought before the Judgment-seat , shall have the Records of their Conscience laid open , that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and glorify the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerabl death ; and the godly , being placed on his right hand , shall hear the blessed Sentence of absolution , and shall be led by Christ to the participation of the glories of his Father's Kingdom for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third Person of the holy , undivided , ever-blessed Trinity , which I worship and adore and admire , but look upon with wonder , and am not in a capacity to understand . I believe that the Holy Spirit into whose name , as of the Father and the Son , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : that as the Father sent the Son , so the Son from Heaven sent the holy Spirit to lead the Church into all truth , to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world ; who receiving the things of Christ and declaring the same excellent Doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church ; and produces Faith , and confirms our Hope , and increases Charity . And this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary to Salvation , which by the force of Nature they cannot do : and we speak by the Spirit , and work by the Spirit , when by his assistances any ways imparted to us we speak or do any thing of our duty . He it is who enlightens our Understanding , sanctifies our Will , orders and commands our affections ; he comforts our sorrows , supports our spirits in trouble , and enables us by Promises , and Confidences , and Gifts , to suffer for the Lord Jesus and the Gospel . And all these things God the Father does for us by his Son , and the Son by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon and proportionable to the nature of reasonable creatures . This is he who works Miracles , gives the gifts of Prophecy and of Interpretation , that teaches us what and how to pray , that gives us Zeal and holy Desires ; who sanctifies Children in Baptism , and confirms them with his grace in Comfirmation , and reproves the world , and consecrates Bishops and all the Ministers of the Gospel , and absolves the Penitent , and Blesses the Obedient , and comforts the Sick , and excommunicates the Refractory , and makes intercession for the Saints : that is , the Church and those whom he hath Blessed , appointed and sanctified to these purposes , do all these Ministeries by his Authority and his Commandment and his Aids . This is he that testifies to our Spirits that we are the Sons of God , and that makes us to cry , Abba , Father ; that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endeavours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of Sons both here and hereafter , and in the certainty of this hope , to work out our Salvation with fear and reverence , with trembling and joy , with distrust of our selves and mighty confidence in God. By this holy and ever-blessed Spirit several persons in the Church , and every man in his proportion , receives the gifts of Wisdom , and Utterance , and Knowledge , and Interpretation , and Prophesie and Healing , and Goverement , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God , which he will give to all them that ask him , and who live piously and chastly , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the Holy Spirit shall loose that which they have ; and they that extinguish him belong not to Christ , but are in the state of reprobation ; and they that blaspheme this holy Spirit , and call him the spirit of the Devil , or the Spirit of error , or folly , or do malicious despites to him , that is , they who on purpose , considering and chusing , do him hurt by word or by deed , ( so far as lies in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world nor in the world to come . Lastly , this Holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdom , in the inheritance of our Lord Jesus . The holy Catholick Church . I believe that there is and ought to be a visible company of men professing the service and discipline , that is , the Religion , of the Gospel , who agree together in the Belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ , to read and hear the Scriptures read and expounded , to provoke each other to love and to good works , to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spiritual , and not Civil and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their laws and institutions . And this Church is Catholick ; that is , it is not confined to the Nation of the Jews , as was the old Religion , but it is gathered out of all Nations , and is not of a differing Faith in differing places , but always did , doth , and ever shall profess the Faith which the Apostles preach'd , and which is contained in this Creed ; with whosoever believes is a Catholick and a Christian , and he that believes not is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all Ages and in all places did confess to be the Catholick and Apostolick Faith. The Communion of Saints , That is , the Communion of all Christians ; because by reason of their holy Faith they are called Saints in Scripture , as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the Profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the Truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession must be so also in their practice and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners and holiness of living ; that is , lest they be so before men , and not before God. I believe that all people who desire the benefit of the Gospel are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their Publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutual help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no Salvation to be expected ; which Communion must be kept in inward things always and in all persons , and testified by outward acts always , when it is possible , and may be done upon just and holy conditions . The Forgiveness of sins . I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch , and labour , and all the evil habits of which we repent so timely and effectually that we obtain their contrary graces and live in them , are fully remitted by the blood of Christ ; which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , but by the Righteousness of Faith : and we are preserved in the state of forgiveness or justification by the fruits of a lively Faith , and a timely active Repentance . The Resurrection of the Body . I believe that at the last day all they whose sins are forgiven , and who lived and died in the Communion of Saints , and in whom the Holy Spirit did dwell , shall rise from their grves , their dead bones shall live and be clothed with flesh and skin , and their Bodies together with their Souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition ; it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour and our Lord. And the Life everlasting . I believe that they who have their part in this Resurrection shall meet the Lord in the Air , and when the blessed Sentence is pronounc'd upon them , they shall for ever be with the Lord in joys unspeakable and full of glory , God shall w●…pe all tears from their eyes ; there shall be no fear or sorrow , no mourning or death ; a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulness without want , light eternal brighter then the Sun , day and no night , joy and no weeping , difference in degree and yet all full ; there is love without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully he cannot be saved . Tertull. de velandis Virgin. Regula quidem fidei ●…na omnino est , sola immobilis & irreformabilis , credendi , scilicet , in unicum Deum Omnipotentem , &c. Hac lege fidei manente , caet●…ra jam disciplinae & conversationis admittunt novitatem correctionis , operante , scil . & proficiente usque in finem Gratia Dei. The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c , This Law of Faith remaining , in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est Fides , quae paucis verbis tenenda in Symbolo Novellis datur . Quae pauca verba fiedelibus not a sunt : ut credendo subjugentur Deo , subjugati recte vivant , recte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices . These few words are known to all the faithful ; that by believing they may be subject to God , by this subjection they may live well , by living-well they may purifie their hearts , and with pure hearts they may [ relish & ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & signaculum , quo inter fideles Perfidosque secernitur . This Creed is the Badge or Cognizance by which the Faithful are discerned from Unbelievers . Hujus Catholici Symboli brevis & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa est in munitione coelesti , ut omnes Haereticorum opiniones solo possint gladio detruncari . Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a Sword , be cut in pieces . AGENDA : OR , Things to be done . THE DIARY OR , A RULE to spend each day religiously . SECT . 1. 1. SUppose every day to be a day of business : for your whole life is a race , and a battel ; a merchandise , and a journey . Every day propound to your self a Rosary or a Chaplet of good works to present to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer hath a more early title to a Blessing . Bnt he that changes night into day , labour into idleness , watchfulness into sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an excuse to lie in bed , because he hath nothing to do when he is up : for whoever hath a Soul , and hopes to save that Soul , hath work enough to do to make his calling and election sure , to serve God and to pray , to read and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for a greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of Thanksgiving for the preservation of you the night past . 2. Of the Glorification of God for the works of the Creation , or any thing for the honour of God. 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the Holy Trinity , the Father , Son and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you chuse to speak , speak somthing of God's praises , of his goodness , his mercies , or his greatness . Ever resolving that the first fruits of thy Reason and of all thy Faculties shall be presented to God , to sanctfie the whole harvest of thy conversation . 7. Be not curious , nor careless in your Habit , but always keep these measures . 1. Be not troublesome to thy self or to others by unhandsomness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival daies . 8. In your dressing , let there be ejaculations fitted to the several actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin ; in putting on your cloaths , pray him to cloth your Soul with the righteousness of your Saviour and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your cloaths , that you can decently do it , kneel and say the Lord's Prayer ; then rise from your knees and do what is necessary for you in order to your farther dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet , and go to your usual devotions ; which it is good that at the first prayers they were divided into seven actions of Piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it not be of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your prayers , let them not be long : a Chapter at once , no more . But then what time you can afford , spend it in thinking and meditating upon the holy Precepts w ch you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would read your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will be apt to make your Prayers less tedious , and your self more attent upon them . But if you find any other way more agreeing to your spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set your self down a little while and consider what you are to do that day , what matter or business is like to imploy you or to tempt you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vain courtship , or feasting ; and when you enter upon it , remember upon what you resolved in your Closet . If yo are likely to have nothing extraordinary that day , a general recommendation of the affairs of that day to God in your prayers will be sufficient : but if there be any thing foreseen that is not usual , be sure to be armed for it by a hearty , though a short , prayer , and an earnest prudent resolution before-hand , and then watch when the thing comes . 13. Whosoever hath Children or Servants , let him or her take care that all the Children and Servants of the Family say their Prayers before they begin their work . The Lord's Prayer and the Ten Commandments , with the short verse at the end of every Commandment which the Church uses , and the Creed , is a very good office for them , if they be not fitted for more regular offices . And to these also it were good that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this Form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idleness , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggars or unimployed Servants , but find them all work and meat , call upon them carefully , reprove them without reproaches or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self rather than against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , or sowers of dissention in the family , or amongst neighbours . 17. In all your entercourse with your neighbours in the day , let your affairs be wholly matter of business or civility , and always managed with Justice and Charity : never let it be matter of curiosity or enquiry into the actions of others , always without censuring or rash judgment , without backbiting , slandering or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient or can be had , let the publick Prayers of the Church , or some parts of them be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-days , for their going to Church . Let no servant be always detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesom according to your quality and the season , begun and ended with Prayer : and be sure that in the course of your meal , and before you rise , you recollect your self , and send your heart up to God with some holy and short Ejaculation ; remembring your duty , fearing to offend , or desiring and sighing after the eternal Supper of the Lamb. 20. After meal use what innocent refreshment you please , to refresh your mind or body with these measures . 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be always without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts and sober recollections , lest your mind be seized upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , than at any time to sin by it : But you may use recreation , and avoid sin , and that 's the best temper . But if you cannot do both , be more careful of your Soul than of your refreshment ; and that 's the best security . But then , in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourse with any , but , if you can , bring in something to season it with Religion : as God must be in all your thoughts , so , if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you can speak of him , be sure you forget not to think of him . 22. Towards the declining of the day , be sure to retire to your private devotions : Read , meditate and pray . In which I propound to you this method , On the Lord's day meditate of the glories of the Creation , of the works of God , and all his benefits to mankind , and to you in particular . Then let your devotion be , humbly upon your knees to say over the 8 th and 9 th Psalms , and sometimes the 104 th , with proper Collects which you shall find or get : adding the form of Thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there directed , or some other of your own chusing . Meditate on Monday on 1. Death Tuesday 2. Judgment Wednesday 3. Heaven Thursday 4. Hell. Saying your usual Prayers , and adding some Ejaculations or short sayings of your own , according to the matter of your devotion . On Friday recollect your sins that you have done that week , and all your life-time and let your devotion be to recite humbly and devoutly some penitential Litanies , whereof you may serve your self in the Rule of Holy Living , pag. 373. On Saturday at the serne time , meditate on the Passion of our blessed Saviour and all the mysteries of our Redemption , which you may do and pray together by using the forms made to that purpose in the Rule of Holy Living , pag. 391. in all your devotions begin and end with the Lord's Prayer . Upon these two days and Sunday you may chuse some partions out of The Life of Christ , to read and help your meditation , proper to the mysteries you are appointed to meditate , or any other devout books . 23. Read not much at a time ; but meditate as much as your time and capacity and disposition will give you leave : ever remembring , that little reading and much thinking , little speaking and much hearing , frequent and short prayers and great devotion is the best way to be wise , to be holy , to be devout . 24. before you go to bed , bethink your self of the day past : if nothing extraordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company , or a great joy , or a great sorrow , then recollect your self with the more diligence : ask pardon for what is amiss ; give God thanks for what was good . If you have omitted any duty , make amends next day ; and yet if nothing be found that was amiss , be humbled still , and thankful , and pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers be sure to apply them according to what you find in your examination : but if they be not , supply them with short ejaculations before you begin your last prayers , or at the end of them . Remember also and be sure to take notice of all the mercies and deliverances of your self and your Relatives that day . 25. As you are going to bed , as often as you can conveniently , or that you are not hindred by company , meditate of death and the preparations to your grave . When you lie down , close your eyes with a short prayer , commit your self into the hands of your faithful Creator : and when you have done , trust him with your self , as you must do when you are dying . 26. If you awake in the night , fill up the intervals or spaces of your not sleeping by holy thoughts and aspirations , and remember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankind a mercy in the day of Judgment . 27. Upon the Holy-days observe the same Rules ; only let the matter of your meditations be according to the mystery of the day . As upon Christmas-day meditate on the Birth of our Blessed Saviour , and read the Story and Considerations which are in The Life of Christ : and to your ordinary devotions of every day add the prayer which is fitted to the mystery , which you shall find in The Life of Christ , or The Rule of Holy Living . Upon the day of the Annunciation , or our Lady-day , meditate on the Incarnation of our Blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a month at least : but let it be with these cautions and measures . 1. Do not chuse a Festival of the Church for your Fasting-day . 2. Eat nothing till your afternoondevotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more than ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable ot it ; abstain from your usual recreations on that day , and from greater mirth . 5. Be sure to design before-hand the purposes of your fast , either for . Repentance , or for Mortification , or for the advantages of Prayer , and let your devotins be accordingly . But be sure not to think fasting , or eating fish , or eating nothing of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer for the actions of Repentance , for Confession of sins , and for begging of those Graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the Wings or Prayer . 8. It is best to chuse that day for your fast which is used generally by all Christians , as Friday and Saturday : but do not call it a fasting-day , unless also it be a day of extraordinary devotion and of Alms. 29. From observation of all the days of your life , gather out the four extraordinaries . 1. All the great and shameful sins you have committed . 2. All the excellent or greater acts of Piety which by God's grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped : and upon all the days of your extraordinary devotions , let them be brought forth , and produce their acts of vertue . 1. Repentance and prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God. 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30 Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endeavour to have it once a month , besides the solemn and great Festivals of the year . 32. Confess your sins often , hear the Word of God , make Religion the business of your life , your study , and chiefest care ; and be sure that in all things a spiritual Guide take you by the hand . Thou shalt always rejoyce in the Evening , if thou dost spend the day vertuously . VIA PACIS . A SHORT METHOD OF Peàce and Holiness . With a Manual of DAILY PRAYERS Fitted to the days of the Week . SUNDAY . Decad the first . IT is the highest Wisdom , by despising the world to arrive at Heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience ; by Love and Patience . It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the pursuit of the world , and to be soon tir'd in whatsoever we begin to do for Christ. Watch over thy self , counsel thy self , reprove thy self , censure thy self , and judge thy self impartially ; whatever thou dost to others , do not neglect thy self . For every man profits so much as he does violence to himself . They that follow their own sensuality , stain their Consciences , and lose the grace of God ; but he that endeavours to please God , whatever he suffers , is beloved of God. For it is not a Question , Whether we shall or shall not suffer : but whether we shall suffer for God , or for the World ; whether we shall take pains in Religion , or in sin , to get Heaven , or to get riches . What availeth knowledg without the fear of God ? A humble ignorant man is better than a proud scholar , who studies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged . Many get no profit by their labour , because they contend for knowledge rather than for holy life ; and the time shall come , when it shall more avail thee to have subdu'd one lust , than to have known all mysteries . No man truly knows himself , but he groweth daily more contemptible in his own eyes . Desire not to be known , and to be little esteem'd of by men . If all be well within , nothing can hurt us from without : for from inordinate love and vain fear comes all unquietness of spirit and distraction of our senses . He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of Spirit . It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God. Who hinders thee more than the unmortified desires of thy own heart ? As soon as ever a man desires any thing inordinately , he is presently disquied in himself . He that hath not wholly subdued himself is quickly tempted nad overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation and contention and envy . He is truly gerat that is great in Charity , and little in himself . MONDAY . The second Decad. WE rather often believe and speak evil of others , than good . But they that are truly vertuous do not easily credit evil that is told them of their neighbours . For if others may do amiss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better than thy self . The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our selves . The proud and the covetous can never rest . Be not asham'd to be , or to be esteem'd poor in this world ; for he that hears God teaching him , will find that it is the best wisdom to withdraw all our affections from secular honour and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the Will of God , to get the true riches . Be not proud of well doing●… for the judgment of God is far differing from the judgment of men . Lay not thy heart open to every one , but with the wise and them that fear God. Converse not much with young people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great Personages . Never be partaker with the persecutors . It is easier , and safer , and more pleasant , to live in obedience , than to be at our own disposing . Always yield to others when there is cause ; for that is no shame , but honour : but it is a shame to stand stiff in a foolish or weak argument on resolution . The talk of worldly affairs hindereth much ; although recounted with a fair intention : we speak wllingly , but seldom return to silence . TUESDAY . the Third Decad , WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spiritual progress , if persons of one mind and spirit be gathered together in God. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . He that esteem's his progress in Religion , to consist in exteriour Observances , his devotion will quickly be at an end : but to free your selves of passions is to lay the axe to the root of the tree , and the true way of peace . It is good that we sometimes be contradicted and ill thought of , and that we always bear it well , even when we deserve to be well spoken of . Perfect peace and security cannot be had in this world . All the Saints have profited by tribulations ; and they that could not bear temptations became reprobates , and fell from God. Think not all is well within when all is well without ; or that thy being pleas'd is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity and Humility . Do no evil , for no interest , and to please no man , for no friendship , and for no fear . God regards not how much we do , but from how much it proceeds . He does much that loves much . Patiently suffer that from others which thou canst not mend in them , until God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . Every man's vertue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. BEgin every day to repent , not that thou shouldst at all defer it , or stand at the door , but because all that is past ought to seem little to thee , becanse it is so in it self : begin the next day with the same zeal , and the same fear , and the same humility , as if thou hadst never begun before . A little omission of any usual exercise of piety cannot happen to thee without some loss and considerable detriment , even though it be upon a considerable cause . Be not slow in common and usual acts of Piety and Devotion , and quick and prompt at singularities : but having first done what thou art bound to , proceed to counsels and perfections , and the extraordinaries of Religion , as you see cause . He that desires much to hear news is never void of passions and secular desires , and adherences to the world . Complain not too much of hinderances of Devotion : If thou let men alone , they will let thee alone ; and if you desire not to converse with them , let them know it , and they will not desire to converse with thee . Draw not to thy self the affairs of others , neither involve thy self in the suits and parties of great Personages . Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But if any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when thy body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . He that knows how to suffer any thing for God , that desires heartily the Will of God may be done in him , that studies to please others rather than himself , to do the will of his Superior , not his own , that chuseth the least portion , and is not greedy for the biggest , that takes the lowest place , and does not murmur secretly ; he is in the best condition and state of things . Let no man despair of mercy or success so long as he hath life and health . Every man must pass through fire and water before he can come to refreshment . THURSDAY . The fifth Decad. SOon may a man lose that by negligence which hath by much labour & a long time and a mighty grace scarcely been obtain'd . And what shall become of us before night , who are weary so early in the morning ? Wo be to that man who would be at rest , even when he hath scarcely a foot-step of holiness appearing in his conversation . So think , and so do , as if thou wert to die to day , and at night to give an account of thy whole life . Beg not a long life , but a good one ; for length of days often times prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . Entertain the same opinions and thoughts of thy sin , and of thy present state , as thou wilt in the day of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy Salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . He that would die comfortably , may serve his ends by first procuring to himself a contempt of the would , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-denial , and toleration of every cross accident for the love of Christ , and a tender Charity . While thou art well thou maies●… do much good , if thou wilt ; but when●… thou art sick , neither thou nor I can tel what thou shalt be able to do : It is no●… very much , nor very good . Few me●● mend with sickness , as there are but few●… who by travel and a wandering life become devout . Be not troubled nor faint in the●… labours of mortification , and the austerities of Repentance ; for in Hell one hour is more intollerable than a hundred years in the house of Repentance : and try ; for if thou canst not endure God punishing thy follies gently , for a while , to amend thee , how wilt thou endure his vengeance for ever to undo thee ? In thy Prayers wait for God , and think not every hearty Prayer can procure every thing thou askest . Those things which the Saints did not obtain without many prayers , and much labour , and showrs of tears , and a long protracted watchfulness and industry , do thou expect also in its own time , and by its usual measures . Do thou valiantly , and hope confidently , and wait patiently , and thou shalt find thou wilt not be deceived . Be careful thou dost not speak a lie in thy prayers , which , though not observed , is frequently practis'd by careless persons , especially in the forms of Confession , affirming things which they have not thought , professing sorrow which is not , making a vow they mean not . If thou meanest to be devout , and to enlarge thy Religion , do it rather by increasing thy ordinary devotions then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custom be made tender , and not willing to go less . FRIDAY . The sixth Decad. HE is a truly charitable and good man , who , when he receives injuries , grieves rather for the malice of him that injures him , than for his own suffering ; who willingly prays for him that wrongs him , and from his heart forgives all his fault ; who stays not , but quickly asks pardon of others for his errours or mistakes ; who sooner shews mercy than anger ; who thinks better of others than himself ; who offers violence to his appetite , and in all things endeavours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of a Christian. No man can have felicity in two states of things . If he takes it in God here , in him he shall have it hereafter , for God will last for ever . But if he takes felicity in things of this world , where will his felicity be when this world is done ? Either here alone or hereafter must be thy portion . Avoid those things in thy self which in others do most displease thee . And remember that as thine eye observes others , so art thou observed by God , by Angels , and by men . He that puts his confidence in God onely , is neither over-joyed in any great good things of this life , nor sorrowful for a little thing . Let God be thy love and thy fear , and he also will be thy Salvation and thy refuge . Do not omit thy Prayers for want of a good Oratory or place to pray in , nor thy duty for want of temporal encouragements . For he that does both upon God's account , cares not how or what he suffers , so he suffer well , and be the friend of Christ ; nor where nor when he prays , so he may do it frequently , fervently and acceptably . Very often remember and meditate upon the wounds and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our Cross patiently , injuries charitably , the labour of Religion comfortably , and censuring words and detractions with meekness and quietness . Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self ; and he that diligently watches himself will be willing enough to be silent concerning others . It is no great matter to live lovingly with good-natur'd , with humble and meek persons : but he that can do so with the froward , with the wilful and the ignorant , with the peevish and perverse , he only hath true charity : always remembring , that our solid true peace , and peace of God , consists rather in complying with others than in being complied with , in suffering and forbearing rather than in contention and victory . Simplicity in our intentions and purity of affections are the two wings of a Soul , investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any creature , but in just subordination to God , and to Religion , and thou shalt have joy , if there be any such thing in this World. For there is no joy but in God , and no sorrow but in an evil conscience . Take not much care what or who is for thee , or against thee ; the judgment of none is to be regarded if God's judgment be otherwise . Thou art neither better nor worse in thy self for any account that is made of thee by any but by God alone : secure that to thee , and he will secure all the rest . SATURDAY . The seventh Decad. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . But be thou a bearer of his Cross , as well as a lover of his Kingdom . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his passion as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into everlasting fire . No man can always have the same spiritual pleasure in his Prayers . For the greatest Saints have sometimes suffered the banishment of the heart , sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore only in God , and in doing thy duty : and know that if thou beest over-joyed to day , this hour will pass away , and temptation and sadness will succeed . In all afflictions seek rather for Patience than for Comfort : if thou preservest that , this will return . Any man would serve God , if he felt pleasure in it always ; but the vertuous does it when his Soul is full of heaviness , and regards not himself , but God , and hates that consolation that lessens his compunction , but loves any thing whereby his is made more humble . That which thou dost not understand when thou readest , thou shalt understand in the day of thy visitation : for there are many secrets of Religion which are not perceived till they be felt , and are not felt but in the day of a great calamity . He that prays , despairs not . But sad is the condition of him that cannot pray . Happy are they that can and do , and love to do it . He that will be pleased in his prayers , must make his prayers his Rule . All our duty is there set down , because in all our duty we beg the Divine Assistance : and remember , that you are bound to do all those duties , for the doing of which you have prayed for the Divine Assistance . Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldom , that if thou beest surprised by sudden death , it may be odds but thou mayest be taken at thy Prayers , Watch , and resist the Devil in all his Temptations and Snares . His chief designs are these ; to hinder thy desire in good ; to put thee by from thy Spiritual imployment , from Prayers , especially from the Meditation of the Passion , from the remembrance of thy Sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives the by a lye or by truth ; whether he amaze or trouble thee by love of the present , or fear of the future . Watch him but in these things , and there will be no part left unarmed in which he can wound thee . Remember how the Proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatesttalkers in the days of peace , have been the most dejected and pusillanimous in the day of temptation . No man ought to think he hath found Peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his mind ; nor that he is a holy person , because he prays with great sweetness and comfort . But he is at Peace who is reconciled to God ; and God loves him , when he hath overcome himself ; and all is well , when nothing pleases him but God , being thankful in the midst of his afflctions ; and he is holy , who , when he hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTULANDA . OR , Things to be prayed for . A FORM of PRAYER , By way of Paraphrase expounding The Lord's Prayer . Our Father . MErciful and Gracious , thou gavest us being , raising us from nothing , to be an excellent creation , efforming us after thy own Image , tenderly feeding us , and conducting and strengthening us all our days : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the ininheritance of Jesus : Thou hast given us the portion and the food of Sons ; O make us to do the Duty of Sons , that we may never loose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands : Let there be no more names of Division , nor Titles and Ensigns of Errour and Partiality : Let not us who are Brethren contend , but in giving honor to each other and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope . But grant that we may all join in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother , that despising the transitory entertainments of this world , we may labour for and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever let thy Spirit witness to our spirit that we are thy children : enable us to cry Abba , Father . Which art in Heaven . Heaven is thy Throne , the Earth thy Footstool . From thy throne thou beholdest all the dwellers upon Earth , and triest out the hearts of men , and nothing is hid from thy sight . And as thy Knowledge is infinite , so is thy Power uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immovable and Eternal . That is our Country , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence . According to thy Name , so is thy praise unto the World's end . They that love thy Name shall be joyful in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . In this glorious Name we worship thee , O Lord ; and all they that know thy Name will put their trust in thee . The desire of our Soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of Honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the end of the World ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity . All thy Church celebrates thee with praises , and offers to thy Name the Sacrifices of Prayers and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages prophane thy holy Name , but for ever glorifie it . Let our Life be answerable to our dignity ; that our body may be chast , our thoughts clean , our words gracious , our manners holy , and our life usefull and innocent ; that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdom come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts , advance the interest of Religion , let thy Gospel be placed in all the Regions of the earth , and let all Nations come and worship thee , laying their proud●… wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdom be set up gloriously over us , and do thou reign in our Spirits by thy Spirit of Grace ; subdue every lust and inordinate appetite , trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal Bodies ; but that Christ may reign in our Understanding by Faith , in the Will , by Charity , in the Passions by Mortifications , in all the Members by a right and a chast use of them . And when thy Kingdom that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdom of Glory may speedily succeed , and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy Will be done in Earth as it is in Heaven . Thy Will , O God is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdom . Let thy Will also be the measure of our desires : for we know that whatsoever thou saiest is true , and whatsoever thou doest is good . Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker than Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we on Earth May obey thy will promptly , chearfully , zealously , and with all our faculties : and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences ; that thou being to us all things , disposing all events , and guideing all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of thy Divine Will for ever . Give us this day our daily Bread. Thou , O God , which takest care of our Souls , do not despise our Bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unno us neither poverty nor riches , but feed us with food convenient for us , and cloth us with fitting provisions , according to that state and condition wherein thou hast placed thy Servants : that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this World ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oil of our lamps , feeding us till we are quite spent in thy service . Lord , take from thy Servants sad carefulness and all distrust , and give us only such a proportion af temporal things as may inable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespass against us O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weakness of our duty , the carelesness of our spirit , our affected ignorance , our indiligence , our rashness and want of observation , our malice and presumptions . Turn thine eyes from our impurities , and behold the brightness and purest innocence of the holy J●…sus ; and under his cover we plead our cause , not that thou shouldst judge our sins , but give us pardon , and blot out all our iniquities , that we may never enter into the horrible regions where there are torments without ceasing , a prison without ransom , reproaches without comfort , anguish without patience , darkness without light , a worm that never dies , and the fire that never goeth out . But be pleased also to give us great charity , that we may truly forgive all that trouble or injure us , that by this Character thou mayest discern us to be thy Sons and Servants , Disciples of the Holy Jesus ; lest our prayer be turned into sin , and thy Grace be recalled , and thou enter into a final anger against thy Servants . Lead us not into Temptation ; Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die ; our adversary the Devil goeth up and down , seeking whom he may devour , he is busie and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders , and give us spiritual strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit , to be our security in the day of danger . Give us thy grace to fly from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Province so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us always be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all thy wrath , and from all our impurities , good Lord deliver thy Servants . Do not reserve any thing of thy wrath in store for us ; but let our sins be pardoned so fully , that thou maiest not punish our inventions . And yet if thou wilt not be intreated , but that it be necessary that we suffer , thy will be done : Smite us here with a Father's rod , that thou maiest spare us hereafter : let the sad accidents of our life be for good to us , not for evil ; for our amendment , not to exasperate or weary us , not to harden or confound us : and what evil soever it be that shall happen , let us not sin against thee . For ever deliver us from that evil , and for ever deliver us from the power of the evil one , the great enemy of mankind ; and never let our portion be in that Region of Darkness in that everlasting burning which thou hast prepared for the Devil and his Angels for ever . For thine is the Kingdom , the Power and the Glory , for ever and ever . Amen . So shall we thy Servants advance the Mightiness of thy Kingdom , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LITANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have mercy upon thy Servants , and hear the prayers of us miserable sinners . O Blessed Jesus , the Fountain of Peace and Pardon , our Wisdom and our Righteousness , our Sanctification and Redemption , have mercy upon thy Servants , refuse not to hear the Prayers of us miserable , sorrowful and returning sinners . O Holy and Divinest Spirit of the Father , help our infirmities ; for of our selves we know not what to ask , nor how to pray ; but do thou assist and be present in the desires of us miserable sinners . I. For Pardon of Sins . REmember not , Lord , the follies of our childhood , nor the lusts of our youth , the wildness of our head , nor the wandrings of our heart ; the infinite sins of our tongue , and the inexcusable errours of the days of vanity . Lord , have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our purposes , the peevishness and violence of all our passions and affections . Lord , have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger and revenge ; fierce and earnest in the purchases and vanities of the world , and lazy and dull , slow and soon weary in the things of God and of Religion . Lord , have mercy , &c. Remember not , O Lord , our uncharitable behaviour ●…towards those with whom we have conversed , our jealousies and suspitions , our evil surmisings and evil reportings , the breach of our promises to men , and the breach of all our holy vows made to thee our God. Lord , have mercy , &c. Remember not , O Lord , how often we have omitted the several parts and actions of our duty ; for our sins of Omission are infinite , and we have not sought after the Righteousness of God , but have rested in carelesness and forgetfulness , in a false peace and a silent Conscience . Lord , have mercy , &c. O most gracious Lord , enter not into judgment with thy servants , lest we be consumed in thy wrath and just displeasure ; from which , Good Lord , deliver us , and preserve thy servants for ever . II. For Deliverance from Evils . FRom gross ignorance and stupid negligence , from a wandring head and a trifling spirit , from the violence and rule of passion , from a servile will and a commanding lust , from all intemperance , inordination and irregularity whatsoever . Good Lord , deliver and preserve thy servants for ever . From a covetous mind and greedy desires , from lustful thoughts and a wanton eye , from rebellious members and the pride and vanity of spirit , from false opinions and ignorant confidences , Good Lord , deliver , &c. From improvidence and prodigality , from envy and the spirit of slander , from idleness and sensuality , from presumption and despair , from sinful actions and all vitious habits , Good Lord , deliver , &c. From fierceness of rage and hastiness of spirit , from clamorous and reproachful language , from peevish anger and inhumane malice , from the spirit of contention and hasty and indiscreet zeal , Good Lord , deliver , &c. From a schismatical and heretical spirit , from tyranny and tumults , from sedition and factions , from envying the Grace of God in our Brother , from impenitence and hardness of heart , from obstinacy and apostasie , from delighting in sin and hating God and good men , Good Lord , deliver , &c. From fornication and adultery , from unnatural desires and unnatural hatreds , from gluttony and drunkenness , from loving and believing lyes , and taking pleasure in the remembrances of evil things , from delighting in our Neighbour's misery and procuring it , from upbraiding others and hating reproof of our selves , Good Lord , deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour and undecent usages of our selves or others . Good Lord , deliver , &c. From famine and pestilence , from noisome and infectious deseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation and hardened consciences , Good Lord , deliver , &c. From banishment and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God and disobedience to the Divine Commandment , Good Lord , deliver , &c. From delaying our rep●…ntance and persevering in sin , from false principles and prejudices , from un●…hankfulness and irreligion , from seducing others and being abused our selves , from the malice and craftiness of the Devil , and the deceit and lyings of the World. Good Lord , deliver , &c. From wounds and murther , from precipices and falls , from fracture of bones and dislocation of joynts , from dismembring our bodies and all infatuation of our Souls , from folly and madness , from uncertainty of mind and state , and from a certainty of sinning , Good Lord , deliver , &c. From Thunder and lightning , from phantasms . Spectres and illusions of the night , from sudden and great Changes , from the snares of wealth and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgments our selves , Good Lord , deliver , &c. From condemning others and justifying our selves , from misspending our time and abusing thy Grace , from calling good evil and evil good , from consenting to folly and tempting others , Good Lord , deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation , Good Lord , deliver , &c. From cursing and swearing , from uncharitable chiding and easiness to believe evil , from the evil spirit that walketh at noon and the arrow that flieth in darkness , from the Angel of wrath and perishing in popular diseases Good Lord , deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacramants , from hurtful persecution , and from taking part with persecutors , Good Lord , deliver , &c. From drowning or being burnt alive , from sleepless nights and contentious days , from a melancholick and a confused spirit , from violent fears and the loss of reason , from a vitious life and a sudden and unprovided death , Good Lord , deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death , Good Lord , deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesnes , from being tempted in the days of our weakness , from the prevailing of the flesh and grieving the Spirit , from all thy wrath , and from all our sins , Good Lord , deliver , &c. III. For gifts and graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering ; an unreprovable●… Faith , a just and an humble Hope , and a never-failing Charity . Hear our Prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our Prayers , &c Give us a prudent and a sober , a just and a sincere , a temperate and a religious spirit , a great contempt of the world , a love of holy things , and a longing after Heaven , and the instruments and paths that lead thither . Hear our Prayers , &c Grant us to be thankful to our Bene factors , righteous in performing promises , loving to our relatives , careful of our charges ; to be gentle and easie to be intreated , slow to anger , and fully instructed and readily prepared for every good work . Hear our Prayers , &c. Give us a peaceable spirit and a peaceable life , free from debt and deadly sin ; grace to abstain from appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a mind ready to die for him when he shall call us and assist us . Hear our Prayers , &c. Give to thy servants a watchful and an observing Spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our Prayers , &c. O teach us to despise all vanity , to fight the battels of the Lord manfully against the Flesh , the World and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk always as in thy presence , to preserve our Souls and bodies in holiness , fit for the habitation of the holy Spirit of God. Hear our Prayers , &c. Give us a holy and a perfect repentance , a well-instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our Prayers , &c. Give us a healthful body and a clear understanding , the love of our neighbours and the peace of the Church , the publick use and comforts of thy holy Word and Sacraments , a great love to all Christians , and obedience to our Superiours Ecclesiastical and Civil all the days of our life . Hear our Prayers , &c. Give us Spiritual Wisdom , that we may discern what is pleasing to thee , and follow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our days . Hear our Prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mis-spent in vanity : for thy pity sake take not vengeance of us for our sins , but sanctifie our Souls and bodies in this life , and glorifie them hereafter . Hear our Prayers , &c. Our Father , &c. IV. To be added to the former Li●…anies , according as our Devotions and time will su●…fe●… . For all states of Men and Women , especially in the Christian Church . O Blessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankind , whose portion is misery and folly , shame and death . But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , until this Tyranny be over-past . Have mercy upon us , O God , and hid not thy self from our Petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it ; that she may for ever advance the honour of our Lord Jesus , for ever represent his Sacrifice , and glorifie his Person , and advance his Religion , and be accepted of thee in her blessed Lord ; that being filled with his Spirit , she may partake of his glory . Have mercy upon us , &c. Give the spirit of Government and Holiness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and live in honesty and peace , justice and holy Religion , being Nursing-fathers to the Church , Advocates for the oppressed , Patrons for the widows , and a Sanctuary for the miserable and the fatherless ; that they may reign with thee for ever in the Kingdom of the Lord Jesus . Have mercy upon us , &c. Give to thy Servants the Bishops , and all the Clergy , the Spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life and wise discourses ; that they may minister to the good of Souls , and find a glorious reward in the day of our Lord Jesus . Have mercy npon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdoms and Commonwealths peace and plenty , health and holy Religion ; to all Families of Religion and Nurseries of Piety zeal and holiness , prudence and unity , peace and contentedness ; to all Schools of Learning quietness and industry , freedom from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married persons faith and love , charitable and wise compliances , sweetness of society and innocence of conversation ; to all Virgins and Widows great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion and the offices of holiness : protection to the fatherless , comfort to the disconsolate , patience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the days wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwrecks , the strength of them that toil in the Mines and row in the Gallies , an instructer to the ignorant ; to them that are condemned to die be thou a guide unto death : give chearfulness to every sad heart , spiritual strength and proportionable comfort to them that are afflicted by evil spirits ; pity the lunaticks , give life and salvation to all to whom thou hast given no understanding , accept the stupid and the fools to mercy : give liberty to prisoners , redemption to captives , maintenance to the poor , patronage and defence to the oppessed , and put a period to the iniquity and to the miseries of all mankind . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all mis-interpretations and jealousies ; bring all sinners to repentance and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty : bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errours , and grace and power to make amends to the Church and Truth , and a publick acknowledgment of a holy faith , to the glory of the Lord Jesus . Have mercy , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health and fair seasons of the year , and reward his toil with the dew of Heaven and the blessings of the earth ; to all Artisans give diligence in their Callings , and a blessing on their labours and on their familes ; to old men piety and perfect repentance , a liberal heart and an open hand , great Religion and desires after Heaven ; to young men give sobriety and chastity ; health and usefulness , an early piety and a persevering duty ; to all families visited with the rod of God give consolation , and a holy use of the affliction , and a speedy deliverance ; to us all pardon and holiness , and life eternal , through Jesus Christ , Amen . The Grace of our Lord Jesus Christ , and the Love of God , and the Communication of the Holy Spirit , be with us all for ever . Amen . A short Prayer to be said every Morning . I. O Almighty God Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the throne of Grace , begging of thee mercy and protection , pardon and Salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious . Be pleased to blot all my sins out of thy remembrance , and heal my Soul that I may never any more sin against thee . Lord , open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them ; and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the days of my pilgrimage . Give me a spirit diligent in the works of my calling , chearful and zealous in Religion , fervent and frequent in my prayers , charitable and useful in my Conversation . Give me a healthful and a chast body , a pure and a holy Soul , a sanctified and an humble spirit ; and let my body and Soul and spirit be preserved unblameable to the coming of the Lord Jesus . Amen . II. BLessed by thy Name , O God , and blessed be thy Mercies , who hast preserved me this night from sin and sorrow , from sad chances and a violent death , from the malice of the Devil and the evil effects of my own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy Servants shall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow or the remembrance of an evil conscience at night ; but let it be holy and profitable , blessed and always innocent ; that when the days of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joys of a blessed Resurrection , through Jesus Christ : in whose name , and in whose words in behalf of my self , and all my friends , and all thy Servants , I humbly and heartily pray , Our Father , &c. A Prayer for the Evening . ETernal God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services and the strength of my passions , the rashness of my words and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ? O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow and death , and thy displeasure worse than death . Give me a command over my evil inclinations , and a perfect hatred of sin , and a love to thee above all the desires of this world . Be pleased to bless and preserve me this night from all sin , and all violence of Chance , and the malice of the spirits of darkness : Watch over me in my sleep , and whether I sleep or wake , let me be thy servant . Be thou first and last in all my thoughts , and the guide and continual assistance of all my actions . Preserve my body , pardon the sin of my Soul , and sanctifie my spirit . Let me always live holily , and justly , and soberly ; and when I die , receive my Soul into thine hands . O holy and ever blessed Jesus , that I may lie in thy bosom , and long for thy coming , and hear thy blessed Sentence at Doomsday , and behold thy face , and live in thy Kingdom , singing praises to God for ever and ever . Amen . Our Father , &c. For Sunday . A Prayer against Pride . I. OEternal God , merciful and glorious , thou art exalted far above all heavens ; thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdom the great foundation of Empire and Government . I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , and confess all glory and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour : but as for me , I am a worm and no man , vile dust and ashes , the son of corruption and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou , O Lord ? The great God of Heaven and Earth , the Fountain of Holiness and Perfection infinite . But what am I ? So ignorant , that I know not what ; so poor , that I have nothing of my own ; so miserable , that I am the heir of sorrow and death ; and so sinful , that I am encompassed with shame and grief . II. AND yet , O my God , I am proud ; proud of my shame , glorying in my sin , boasting my infirmities ; for this is all that I have of my own , save only that I have multiplied my miseries by vile actions , every day dishonouring the work of thy hands : my understanding is too confident , my affections rebellious , my will refractory and disobedient ; and yet I know thou resistest the proud , and didst cast the morning Stars , the Angels , from Heaven into chains of darkness , when they grew giddy and proud , walking upon the battlements of Heaven , beholding the glorious Regions that were above them . III. THou , O God , who givest grace to the humble , do something also for the proud man ; make me humble and obedient . Take from me the spirit of pride and hautiness , ambition and self-flattery , confidence and gaiety : teach me to think well , and to expound all things fairly of my brother , to love his worthiness , to delight in his praises , to excuse his errours , to give thee thanks for his graces , to rejoyce in all the good that he receives , and ever to believe and speak better things of him than of my self . IV. O Teach me to love to be concealed and little esteem'd ; let me be truly humbled , and heartily ashamed of my sin and folly : teach me to bear reproaches evenly , for I have deserved them ; to refuse all honours done unto me , because I have not deserved them ; to return all to thee , for it is thine alone ; to suffer reproof thankfully , to amend all my faults speedily : and do thou invest my Soul with the humble robe of my meek Master and Saviour Jesus ; and when I have humbly , patiently , charitably and diligently served thee , change this robe into the shining garment of immortality , my confusion into glory , my folly to perfect knowledge , my weaknesses and dishonours to the strength and beauties of the Sons of God. V. IN the mean time use what means thou pleasest to conform me to the image of thy holy Son ; that I may be gentle to others , and severe to my self ; that I may sit down in the lowest place , striving to go before my brother in nothing but in doing him and the honour , staying for my glory till thou shalt please in the day of recompences to reflect light from thy face , and admit me to behold thy glories . Grant this for Jesus Christ's sake , who humbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee , O Father , be glory and praise for ever and ever . Amen . For Monday . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lilies of the field , and fecdest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us . Let thy providence be my store-house , my dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labour immoderate , nor my care vexatious and distracting ; but prudent , moderate , holy , subordinate to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , to seek the Kingdom of Heaven and its Righteousness , to be content with what thou providest , to be in this world like a stranger , with affections set upon Heaven , labouring for and longing after the possessions of thy Kingdom ; but never suffer my affections to dwell below : but give me a heart compassionate to the poor , liberal to the needy , open and free in all my communications , without base ends , or greedy designs , or unworthy arts of gain ; but let my strife be to gain thy favour , to obtain the blessedness of doing good to others , and giving to them that want , and the blessedness of receiving from thee pardon and support , grace and holiness , perseverance and glory , through Jesus Christ our Lord. For Tuesday . A Prayer against Lust. I. O Eternal Purity , thou art brighter than the Sun , purer than the Angels , and the Heavens are not clean in thy sight ; with mercy behold thy servant , apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thine image : be pleased to preserve me so , pure and spotless , chast and clean , that my body may be a holy Temple , and my Soul a Sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my Soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod ; pardon all my hurtful thoughts , all my impurities , that I , who am a member of Christ , may not become the member of an harlot , nor the slave of the Devil , nor a servant of lust and unworthy desires , but do thou purifie my love , and let me seek the things that are above , hating the garments spotted with the flesh , never any more grieving the holy spirit by filthy inclinations , with impure and phantastick thoughts ; but let my thoughts be holy , my Soul pure , my body chast and healthful , my spirit severe , devout and religious every day more and more ; that at the day of our appearing I may be presented to God washed and cleansed pure and spotless , by the blood of the holy Lamb , through Jesus Christ our Lord , Amen . For Wednesday . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankind , to support his state , to relieve his necessities to refresh his sorrows , to recreate his labours , that he may praise thee , and rejoice in thy mercies and bounty ; be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures and to the same purposes which thou hast designed , so as may best enable me to serve thee ; but not to make provision for the flesh , to fulfill the lusts thereof . Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate and useful , and easie to be obtained , taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the Soul , and the Soul a Servant of thy Divine Majesty for ever and ever . II. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my Soul drowned in Seas of wine or strong drink : but let my appetites be changed into spiritual desires , that I may hunger after the food of Angels , and thirst for the wine of elect Souls , and may account it meat and drink and pleasure to do thy will , O God. Lord , let me eat and drink so , that my food may not become a temptation , or a sin , or a disease ; but grant that with so much caution and prudence I may watch over my appetite , that I may in the strength of thy mercies and refreshments , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the days of my life acceptable ot thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord. Amen . For Thursday . A Prayer against Envy . I. O Most gracious Father , thou Spring of an eternal Charity , who hast so loved mankind , that thou didst open thy bosom , and send thy holy Son to convey thy mercies to us : and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent , that I may never envy the prosperity of any one , but rejoyce to honor him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs ; that I may go to Heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of the desperate and damned ; let it not be ill with me , when it is well with others : but let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brother's sorrows , and that I may as much as I can , promote his good , and give thee thanks for it , and rejoice with them that do rejoice ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things , which thou doest or givest ; that I may then triumph in spirit when thy Kingdom is advanced , when thy Spirit rules , when thy Church is profited , when thy Saiuts rejoice , when the Devil's interest is destroyed , truly loving thee , and truly loving my brother ; that we may all together join in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord. Amen . For Friday . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is always the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes ; give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake and inconsiderable accident in the conversation and entercourse of others , never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd , let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errours , apt to make amends , and desirous to be reconciled . Let no sickness or cross accident , no imployment or weariness , make me angry , or ungentle and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others : that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord. Amen . For Saturday . A Prayer against weariness in well-doing . I. O My God , merciful and gracious , my Soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak , my understanding foolish and imperfect , my will peevish & listless , my affections wandering after strange objects , my fancy wild and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God , pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God. Let me not relish or delight in the things of the world , in sensual objects and transitory possessions ; but make my eyes look up to thee , my Soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties of Soul and Body wholly serving thee , and delighting in such holy ministeries . II. O Most glorious God , what greater favour is there than that I may , and what easier imployment can there be than to pray to thee , to be admitted to thy presence , and to represent our needs , and that we have our needs supplied only for asking and desiring passionately and humbly ? But we rather quit our hopes of Heaven , than buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an insufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail , a desire of holiness not to be satisfied till it possesses , a charity that will always increase ; that I , making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy mysteries of Grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominion , for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I , O Most glorious God , and my most indulgent Lord and gracious Father , who dost bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that thou hast hitherto preserved me in my Virgin-state with innocence and chastity in a good name and a modest report . It is thy goodness alone , and the blessed emanation of thy holy Spirit , by which I have been preserved ; and to thee I return all praise and thanks , and adore and love thy goodness infinite . II. AND now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which thou hast sanctified by thy Institution , and blessed by they Word and Promises , and raised up to an excellent mystery , that it might represent the Union of Christ and his Church ; be pleased to go along with thy servant in my entring into and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou host intended it to all that love and fear thy holy Name . III. LOrd , bless and preserve that dear person whom thou hast chosen to be my Husband : let his life be long and blessed , comfortable and holy ; and let me also become a great blessing and comfort unto him , a sharer in all his joys , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness , and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness aud unreasonableness of passion and humonr : and make me humble and obedient , charitable and loving , patient and contented , useful and observant ; that we may delight in each other according to thy blessed word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. O Blessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy or unhandsom accident , to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each other's good and content , that we may always please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of Godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed Children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord. Amen , Amen . A Prayer for a holy and a happy Death . O Eternal and Holy Jesus , who by death hast overcome death , and by thy passion hast taken out its sting , and made it to become one of the gates of Heaven , and an entrance to felicity , have mercy upon me now and at the hour of my death : let thy grace accompany me all the days of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee , at whatsoever hour thou shalt come . Lord , let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordiry piety , and the manifestation of a great and miraculous mercy . Let my sense and my understanding be preserved intire till the last of my days , and grant that I may die the death of the righteous , free from debt and deadly sin : having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosom of our Lord. Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God and to all the world , that my Soul in the arms of the holy Jesus may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdom , O eternal and holy Jesus . Amen . A GUIDE FOR THE PENITENT . OR A Model drawn up for the help of a Devout Soul wounded with Sin. Tertull. Peccator omnium Notarum , Et nulli Rei nisi poenitentiae natus . LONDON , Printed by J. Grover , for R. Royston , Bookseller to His most Sacred Majesty MDCLXXVII . TO THE Christian Reader . AMong the so troublesome multitude of Books , and the no less troublesome scarcity of good ones , I have no reason to think this little Piece will much increase the number of the one , or not serve to balance the trouble of the other : but I rather hope it may be acceptable and useful , if either the great Eminence of the Author , or the Argument it self , or else the small bulk , which are things that use to render works of this kind considerable , be sufficient either to recommend or excuse it . For the necessity of the argument may recommend it not to most Readers only , but very many Writers too . And without doubt , many of those who have been ambitious to put themselves into the number of Authors by publishing their abortive labours , will need the Rules and Offices of this Manual , when their Conscience shall cite them to Repentance , and to ask God forgiveness for nourishing Faction , and sowing the seeds of Discord , and venting their crude Notions to others trouble , and their own shame . For such men in the use of this little Enchiridion may find more comfort , and do thimselves and the Age more right , than in that small harvest of reputation their own voluminous labours could bring in , which are now very fitly preferred from the Closet to the more worthy ministeries of the Shop ond Kitchin. But the most Reverend Author , to whose learned Piety thou owest these following assistances , who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid , serene Soul , did not address them for his own use in that kind . For that he was of the Highest Order of our Church , he did not owe to his Interest , which advances some , nor to his Money , which prefers commonly too many , but wholly to his Vertues and his Learning , and those other eminent Graces , that made his Example as great in the Church as was his Dignity . And this little Book is a great instance of his Humility and Charity , which he does in some kind still exercise , though he be now gone to receive his reward for them ; and as he used to look into the necessities of indigent persons to relieve them with his hand , so in this Portuise he descends to converse with the weaknesses and solitariness of humble Penitents , directing and improving their Devotions , and instigating their Repentance , and preparing a constant store-house of relief for them by his Pen. And now if a person so eminent in Grace , so innocent in Life , needed such Exercises as this , ( for what thou receivest here , know , Courteous Reader , it comes from his Counsel , and from his daily Experience and Practise too ) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a repentance as operative . If thou joynest with me in Opinion , here is a Directory ready at hand : but if not , thou needest it so much the more . For our Sins , the less impression they make on our Memory , the deeper they make on our Conscience ; and he is in some cases the most guilty who presumes he is wholly innocent . Retract therefore that conceit , and betake ●…hy self to thy Closet and the practice of ●…his Book , and God bless it to thy benefit and his own glory . A GUIDE FOR THE PENITENT . Remembrances concerning the Examination of your Conscience . I. YOU are to consider the Necessity of this Duty . For if we take care that the Rooms which we eat or sleep in should be kept clean , you cannot but think that the cleansing of the Soul is a Concernment infinitely beyond it : and for doing this there is no other way left but to search out every corner of it , and to cast out every Sin , with every unclean thought that hath defiled it . II. You are to remember , that there is a great Measure of Discretion to be used in the Performance of this : so that you may neither omit it , when your own heart may tell you that there is something amiss in you which must be look'd after ; nor on the other side over-scrupulously pursue it , when you are not conscious to your self of any notable Failings , but such as are incident to humane frailty : for if you do not wilfully pass over any of your greater Offences , but confess particularly , and repent seriously of them , God will more easily pass by your lesser Infirmities , being such as the Holy Prophet despaired of finding out , when he so sadly complained , Who can tell how oft he offendeth ? III. That though it may not only seem , but be impossible to you to recollect every failing , and that your scrupulous endeavouring of it may rather prove a torture to the Conscience than an Ease to it ; yet you are so far to exercise an Inquisition upon your self , as by observing these lesser particulars ( though it be but in gross ) you may the better discover what the corruption of your Nature sways you to ; and having discovered it , you are bound to strive to subdue it by degrees , and what you cannot for the present overcome , humbly to ask pardon for . IV. That though it be the Duty of every day not to let the Sun go down upon any Sin that you have committed , without examining of the Merits of it ; yet there are times when this ought to be more punctually and solemnly done , especially at such times as you set apart for humbling your Soul with Fasting , or for preparing your self for the devout Receiving of the Sacrament . V. For the Manner of Ordering this Examination several Methods have been prescribed , some by dividing the subject Matter of it into Thoughts , Words and Deeds ; others as sins are differenced by their several Objects , either as being immediately sins against God , or against your Neighbour , or against your own Soul. Others advise to set God's holy Commandments before you , and to examine by that Rule what you have done amiss . But in the chice of this you may free your self from all Perplexity by taking his advice whom you shall chuse to be your Spiritual Guide . And the Duty it self being once resolved upon , the Mode of doing may easily be found out . Advice Concerning Confession . I. THat besides this Examination of your Conscience , ( which may be done in secret between God and your own Soul ) there is great use of Holy Confession : which though it be not generally in all Cases , and peremptorily commanded , as if without it no Salvation could possibly be had ; yet you are advised by the Church under whose discipline you live , that before you are to receive the Holy Sacrament , or when you are visited with any dangerous sickness , if you find any one particular sin or more that lies heavy upon you , to disburthen your self of it into the Bosom of your Confessor , who not only stands between God and you to pray for you , but hath the power of the Keys committed to him , upon your true Repentance to Absolve you in Christ's Name from those sins which you have confessed to him . II. You are to remember that you bring along with you to Confession not only unfeigned Sorrow and Remorse of Conscience for sins past , but settled Resolutions for the time to come never to offend in the same kind again : for without this , Confession is but a mere Pageant , and rather a mockery of God , than any effectual means to reconcile you to him . III. That having made choice of such a Confessor who is every way qualified that you may trust your Soul with him , you are advised plainly and sincerely to open your heart to him , and that laying aside all consideration of any personal weakness in him , you are to look upon him only as he is a Trustee from God , and commissioned by him as his Ministerial Deputy to hear , and judge , and absolve you . IV. That the Manner of your Confession be in an humble posture on your knees , as being made to God rather than man : and for the Matter of it , let it be severe and serious ; but yet so as it may be without any inordinate Anxiety and unnecessary Scruples , which serve only to entangle the Soul , and instead of setting you free , ( which is the benefit to be looked for by Confession ) perplex you the more . V. That for the frequency of doing this , you are to consult with your own necessities : and as your Physician is not sent for upon every small diftemper , which your own care may rectifie ; so neither are you obliged upon every failing to be over-scrupulous , or to think it a point of Necessity presently to confess it : For the Confessor cannot be always present , but your God is , to whom if you apply your self with Prayers and Penitence , confessing in his ears alone whatever you have done amiss , and stedfastly believing that through the merits of your Saviour they shall never be imputed to you , you may be confident that your Absolution is at that time sealed in Heaven , but the comfortable declaration of it you are to look for from the Priest. Advice concerning Devout Receiving the Holy and Blessed Sacrament . I. YOU are first to consider seriously the Infinite love of your Saviour , who not only offered himself for you as a Sacrifice upon the Cross , but that this might never be forgotten by you , left the blessed memory of it in his holy Sacrament , which as often as you devoutly and faithfully receive , you are effectually made Partaker of all the merits of his precious Death and Passion . II. That for the frequency of doing this ( if your own Conscience doth not speak home to you ) you refer your self to your Spiritual Guide , who knowing the Temper of your Soul , and how you stand disposed , may best direct you . Only I shall add this , that the oftener you apply your self to do it , your life will be the purer , your heart the chearfuller , and the better armed against all Temptations . III. That three times in the year at least , especially on those solemn Festivals observed by all Christians , who have not utterly cast off Obedience to the Church , and order in their Devotions , you lay aside all excuses , and every Sin that then besets you , and seriously prepare your self for so great a Blessing . IV. That as soon as you wake that Morning , ( and the sooner you awake the better sign it is that your mind is set upon it ) you rouse your self up with a fervent expectation of Receiving that day the Bread that came from Heaven , which whosoever is rightly partaker of shall not perish , but have life everlasting . V. As for the precedent days of Preparation , how many they should be , or how they should be imployed , you are to refer your self to your Guide , who may advise you not to be over-scrupulous of the Time , ( for the Primitive Christians communicated every day ; ) and if your life be innocent from great offences , your Preparation need not be long . Only be sure you bring with you Faith and Charity , clean hands and a penitent heart : which if you do , be confident the Master of the Feast will not find fault with you for want of a Wedding-garment . VI. That upon the blessed day of your Receiving you do more vigorously prepare your self by lifting up your Heart and Hands to God , and offering up your private Prayers , ( fitted for that purpose with all possible Devotion . ) And that being done , you may compose your self in quiet and in silence till the time of the Morning Sacrifice be come ; when being called to a more Publick Oratory , you may be the fitter to go with an humbly Confidence to meet your Saviour , and with that Ardour and Affection as a chaste Virgin goes to an holy Marriage . VII . That during the Celebration of this Holy Sacrament you attend earnestly to what is done by the Priest. When he breaks the Bread , imagine to your self that you see the Body of your dear Saviour torn and crucified , and when he pours out the Wine , consider that his Blood was thus poured out upon the Altar of the Cross : and last of all , when he that consecrates shall stand before you , ready in particular to apply it , you may then think that you see Christ himself reaching out his own Body and Blood to you , to feed your Soul unto Eternal Life . VIII . That farther you are really to believe the words as they are spoken , This is my Body , This is my Blood ; and not to doubt , but that it is effectually made good to you in the Receiving , without any dispute at all , or scrupulous inquiring into the manner of it , which neither Christ hath revealed , and neither Men nor Angels are able to pry into . IX . That the Celebration of these Holy Mysteries being ended , you are to retire with all Thankfulness of heart for having been admitted to that Heavenly Feast , wherein your Saviour , who gave himself for you on the Cross , hath now more particularly given himself to you in the Sacrament , never to depart from you , unless you again wilfully offend him ; which you are the more earnestly to beware , lest by frequent Relapses the Sacrament it self prove not only useless , but dangerous to you , and your latter end prove worse than your beginning . Advice concerning Fasting . I. YOU are to consider Fasting either as a Duty enjoined by the Church or as a voluntary undertaking of your own . Your Obedience is required to the former in every particular as far as it is enjoyned , unless the want of Health or some other Accidents may unavoidably hinder you , wherein not only the Bishop may dispense with you , but he that hath the charge of your Soul , especially if the Necessity be evident . II. Besides the ordinary Fasts prescribed by the Church , you are advised to set aside some Day , either Weekly or ( at least ) Monthly , wherein you may mourn in private , not only for your own sins and personal calamities , but for those publick Judgments now fallen on the whole Church and Nation , and those crying sins which have occasioned them ; offering up your earnest prayers to God for the removing of them , which , when they come from a mortified Body and a contrite Heart , are such a Sacrifice that God , ( who deceives no man ) being true to his Promises , cannot possibly despise . III. That the Fast for the time designed be such as may in some measure be afflictive to you , abstaining totally that day from all manner of food , if the condition of your health will bear it ; or if that cannot be , that you be so moderate in your feeding , that it may appear that you rather serve your Necessities in eating than satisfie your Appetite . IV. That you imploy this Day ( or such a part of it ( at least ) as you may keep free to your self ) as a Retreat from the world , the business and the pleasures of it , that so you may with the more freedom make up the Accounts between God and your own Soul , and by Prayer and Penitence reconcile your self to him ; for without this , Fasting is of no use . Expressions of Humiliation preparatory to the following Devotions . RIghteousness , O Lord , belongs unto thee ; but unto me confusion of face , the vainest , the vilest , the sinfullest of all the children of men . Lord , I am vile in mine own eyes , and I will be yet more vile , because my sins have made me vile in thine . I am not worthy of the Air I breath , of the Earth I tread upon , or of the Sun that shines upon me ; much less worthy to lift up either hands or eyes to Heaven . For thou hast said that no unclean thing shall come within thy sight : and how then shall I appear , who am so miserably defiled ? If the Man according to thine own heart could say that he was a Worm , and no Man , O what am I ? If Abraham , who had the honour to be called thy Friend , could say that he was but Dust and Ashes , O what am I ? O my God , thou madest me of nothing ; and thou feest how I have spoiled this work of thine , for I have made my self worse than nothing . For I am still in my Sins , and what to do I know not . Acts of Resolution to second this Humiliation . But this I will do ; I Will confess my wickedness , and be sorry for my sins . I will stand aloof with the Publican , and smite my breast , and say , Lord , be merciful to me a sinner . I will return with the Prodigal , and say , Father , I am not worthy to be called thy Child ; make me as one of thine hired Servants . I will not suffer mine eyes to sleep , nor mine eye-lids to slumber , till I have by the mediation of thy dear Son obtained my pardon . And what shall I say more ? I will pour out my prayers in the bitterness of my Spirit ; and if my dry Eyes want Tears , I will call unto my Heart for Tears of Blood , wherewith I may supply them . And therefore now , Lord , call my sins to my remembrance : and when thou hast done so , blot them out of thy remembrance , and pardon me . A Litany of Confession to be made use of by the Penitent Soul that finds it self burthened with a true sense of Sin. I. WO , Wo unto me , O God , that being a Creature of thine , and made by thee capable of enjoying everlasting felicity , I have lived so wickedly and leudly , that , unless thy mercy prevent it , I shall utterly forfeit the very End of my Creation . But I Repent , O my God , I Repent . I am utterly ashamed of it . Lord , be thou merciful to me a Sinner . II. Wo , Wo unto me , O God , that I have trifled away so many of my Youngest days without knowing thee , or taking any notice of those strict duties which I did owe unto thee ; that I was so long a Child in all things , excepting Innocence , and that only by an over-hasty Spring of early Wickedness I was more than a Child . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . III. Wo , Wo unto me , O God , that as I grew up , the seeds of Corruption which I brought with me into the world grew up along with me , and by insensible degrees ( which I observed not ) Pride and Folly and Lust took Possession of me , and Sin hath reigned in my mortal Body . But I Repent , O my God , I Repent . I am infinitely confounded at it . Lord , be thou merciful to me a Sinner . IV. Wo , Wo unto me , O God , that being washed in the Waters of Baptism from the guilt of that Original Corruption which I brought with me into the World , I have since that time so many ways actually defiled my self , that I can no longer pretend by any former contract with thee , that I am either a Child of thine , a member of thy Christ , or an heir of the Kingdom of Heaven . But I Repent , O my God , I Repent . I am utterly confounded at it . Lord , be thou merciful to me a Sinner . V. Wo unto me , O God , that having been received into the Bosom of thy Church , ( which so many millions of Souls have not had the happiness to be ) I have ingratefully dishonoured thy holy Faith by an unholy Life ; and having so often confessed thee with my tongue , I have denied thee in my life and actions . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my Self for it . Lord , be thou merciful to me a Sinner . VI. Wo , Wo unto me , O God , that having abjured the Devil and all his works , and given up my name to Christ , to fight under the Banner of his Cross , I have on the contrary treacherously complied with his Enemy in many things , and shall be found ( I fear ) to have been more diligent in serving him , than I have been in serving thee . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . VII . Wo , Wo unto me , O God , that being obliged by that high calling of being a Christian to renounce the Pomps and Vanities of the World , I have so infinitely failed in this , that I have doted on nothing more : for those very Vanities have been my Idols , and my seduced Heart hath gone a Whoring after them . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . VIII . Wo , Wo unto me , O God , that being farther bound by that most Solemn Vow , utterly to forsake the sinful Lusts of the Flesh , I have , instead of forsaking them pursued and hunted after them , and when other temptations have failed , have been apt enough to kindle my own Fire , and to be a Tempter to my self . But I Repent , O my God , I Repent . I hate , and loath , and abhar my self for it . Lord , be thou merciful to me a Sinner . IX . Wo , Wo unto me , O God , that knowing thy revealed Will to be the Law to which I was bound in all obedience to submit my self , I , like an insolent Rebel , have not only set up my own Will , in opposition to thine , but many times preferred it before thine , and have listned more to the false Oracles of Flesh and Blood than to all thy Holy Commandments . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . X. Wo , Wo unto me , O God , that being made according to thine Image , ( the greatest honour that could be done thy Creature ) I have dashed so many blurs and spots and foul sins upon it , so defaced all the lines and features of it , that , unless the Holy Spirit please to renew that Image in me again , I tremble to think what I must one day hear , Depart from me , I know you not . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XI . Wo , Wo unto me , O God , that having received a Rational Soul from thee , to be a Moral Light and guide unto my actions , I have been so brutish as to follow my sensual appetite instead of it , and have made no farther use of Reason than to find out vain excuses to cozen my own Soul into all the by-ways of Sin and Errour . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XII . Wo , Wo unto me , O God , that being endowed with Memory to serve as a Magazine to treasure up thy Precepts and holy Counsels in , I have stuft it so miserably full with the Idea's of former Vanities and Sin , that I have left no room for thee at all . But I Repent , O my God , I Repent . I infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XIII . Wo , Wo unto me , O God , that having received a Heart from thee to be the seat of clean and holy affections , and the only Temple for thy holy Spirit to dwell in , I have so unworthily abused and altered the property of it , that it is now become a Den of Thieves , and an unhandsome receptacle of all uncleanness . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XIV . Wo , Wo unto me , O God , that my wretched Heart being corrupted , my Imagination hath run wildly after with a swarm of vain and sinful Thoughts , which like importunate Flies , being driven away light again and again upon my destracted Soul , and intermingle with the best of my Devotions . But I Repent , O my God , I Repent . I am infinitely troubled and grieved for it . Lord , be thou merciful to me a Sinner . XV. Wo , Wo unto me , O God , that mine Eyes , being greedy after Vanity , have been upon all occasions as open windows to let in Sin ; but when by the same way they should have issued out Penitential Tears , to wash away the stains those Sins had made , there hath been no passage found for them . But I Repent , O my God , I Repent . I am inwardly grieved and deplore my self for it . Lord , be thou merciful to me a Sinner . XVI . Wo , Wo unto me , O my God , that , for the entertaining of vain conversation , I have left mine Ears too often open to light and vain and sinful discourses , and in all my inquiries have hearkned more to what the world saith abroad , than to what thy holy Spirit and my own Conscience saith within me . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XVII . Wo , Wo unto me , O God , that I have not resolved , with thy Servant David , to take care of my ways , that I offend not in my tongue , but have many times vainly and inconsiderately let it loose , and , either to please the Company or my self , I have spoken words which might unhappily prove occasions of sin both to them and me , without regard , or remembring how great Flames such little sparks might kindle . But I Repent , O my God , I Repent . I do infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XVIII . Wo , Wo unto me , O God , that all the parts and faculties of my Soul and Body have been abused , and have not served the Laws of their Creator , but have so eagerly and constantly pursued the corrupt desires of a seduced Heart , that I have cause to fear that either my whole life may be looked upon as one continued sin , or at least as having admitted so few inconsiderable Pauses , that if thou shouldst enter into strict Judgment with me , I should not have the confidence to say when , or where , or wherein I have been innocent . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XIX . Wo unto me , O God , that I have wretchedly failed even in my best endeavours , that I have been cold in my Devotions , weary of my Prayers , inconstant to good purposes , dull and heavy in the way to Heaven , but quick and active in all the ways of sin , having made it the whole business of my life , rather to seem to be Religious , than really to be so . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XX. Wo , Wo unto me , O God , that I have not washed mine hands in Innocency , when I have gone unto thine Altar , nor made mine heart ready to receive the bread that came from Heaven , but have failed in my Preparations , and have not sufficiently considered either mine own unworthiness , or the high secrets of so great a Mystery . But I Repent , O my God , I Repent . I am grieved and troubled at it . Lord , be thou merciful to me a Sinner . XXI . Wo , Wo unto me , O God , that having so often received those inestimable Pledges of thy love , the precious Body and Blood of thy dear Son in the Holy Sacrament , I have been so unwary as to admit my former sins under the same roof with thee , and have unhappily done what lay in me to drive thee from me . But I Repent , O my God , I Repent . I am infinitely ashamed at it . Lord , be thou merciful to me a Sinner . XXII . Wo , Wo unto me , O God , that my Repentance , the only plank left me in the Shipwrack of my Soul , hath been so weak , so slight , and so unsteady , that every small blast of a new Temptation hath been able to drive me from it , and by frequent Relapses into sin , gives me cause enough to repent , even of my vain repentance . But I Repent again , O God , again I I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXIII . Wo , Wo unto me , O God , that having received my Life and Being and Preservation from thee , with so many advantages to have made me happy in this world , and blessed in the next , I have been so abominably unthankful , that I have cast all these thy Blessings behind me and returned thee nothing back for all thy favours , but affronts , and injuries , and sins . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XXIV . Wo , wo unto me , O God , that being Redeemed by the Death and Passion of thy dear and only Son , I have not laid his bitter Agonies to heart , nor made right use of the precious Ransom which was laid down for me : That I have not yet sued out my pardon with such Penitent Tears as thou requirest , nor laid hold of the benefits of it by a lively Faith ; but have chosen rather stupidly to continue in my Sins , and to neglect the Blood of the Covenant as an unholy thing . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXV . Wo , Wo unto me O God , that thy Holy Spirit I have grieved , thy Counsels I have rejected , thy Motions I have quenched , and have entertained the Lusts and Vanities nf this life with far more earnest and passionate affections than all thy Holy Inspirations . But I Repent , O my God , I Repent . I am utterly ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XXVI . Wo , Wo unto me , O God , that having thus far opened my guilty heart before thee , I have left so many Sins behind , that I cannot number them ; some that I have really forgot , some that I would forget , if my Conscience would give me leave ; Sins known , that I cannot conceal , and sins secret , such as I have taken so much care to hide from others , that they are now become hidden from my self . But whatsoever they are , or wheresoever they are registred , whether in my own Conscience or in any other Record , that may be proved against me in the day of Judgment , I call the whole Court of Heaven to witness , That I do sadly Repent my self of them all ; That I do abhor my self for them all ; That I resolve stedfastly to renounce them all . Lord , be thou merciful to me a Sinner . Amen . Amen . The Penitent Soul having made this or the like Confession , prepares and stirs up it self to true Contrition . WHat shall I say more unto thee , O thou that art the Judge of the whole Earth ? or what shall I do more ? I have ransacked my breast and laid it open ; I have spread it before thee , as Hezekiah the blaspheming Letter of his Enemy . I do not desire that there should be so much as any fold , or pleight , or corner of it hidden from thee . Or if this be not enough to transact this great business of my Soul between me and thee alone , and that possibly I may flatter my self in the several acts of my intended Penitence , I am ready to go farther , and ( to make my self the more ashamed of sinning ) with all humility to confess these sins of mine to some of those servants of thine , whom thou hast placed between mee and thee , and to whom alone under thee thou hast so clearly given the power of Absolution . O deal with me then as thou didst with thy Servant David , who no sooner confessed his sins , but thou forgavest him all his iniquities . But are there not they who confess their sins , and have the impudence to glory in them , or at least pass them over without any act of real Contrition , or any remorse at all ? But , O my God , ( if my heart deceive me not ) I am none of those ; for I can neither glory in my shame , nor can I be satisfied with my self when I appear with dry eyes before thee . After this Preparation these Express Acts of Contrition may follow . FOR I am grieved , O my God , I am grieved passionately , heartily grieved that ever I offended thee . That I , the work of thy hands , have sinned against thee my Maker . That I , the price of thy Blood , have sinned against thee my Jesus , who hadst so much love for me as to be content to die for me . That I , the chosen Temple of thy Holy Spirit , have sinned against him who sanctified me . For this I grieve , and mourn , and my heart is wounded within me . And having done all this , yet I have not done ; for still I am grieved : grieved that I can grieve no more , that my Head is not a continual Spring , and mine Eyes Fountains of Tears . Wo is me , wretch as I am , that I who have been so easie , so forward , so eager to sin , should not be so untoward , so heavy , so unable to repent . Wo is me , that I should be still so drowsie , so dead asleep in sin , that I should not be yet awake , and sensible of the condition I am in . O that I had died before my unworthy Soul had given way to those strst sins , which hath drawn so foul a Train after them . But , O my God , though I cannot wait on thee among the Innocent , yet deny me not a room among the Penitent . Remember , O my God , that though Ahab had sold himself to work wickedness , yet because he Prayed , and Fasted , and humbled himself before thee , thou hadst so much regard even of this outward Penitence of his , as to promise not to bring the evil upon him in his days . But , Lord , if my heart deceives me not , I do not only outwardly and seemingly , but really and cordially Repent . And therefore for the evil that I have deserved , O my God , rather let the punishment light upon me in this world than in the next . Rather let me perform the Penance of my Tears here , than reserve it for that sad time , when a whole Sea of Tears will do no good . And having said all this , if my Repentance be yet imperfect , ( as I know it cannot but want many grains , if weighed in this just balance ) let the bitter Sufferings of thy dear Son Jesus be cast into the Scale , and then I shall not fear if thou enter into Judgment with me . But of my self , O God , I am utterly unable ; and which way to satisfie thee I know not . I dare not say so much as the Servant in the Gospel did , Master , have patience with me , and I will pay thee all . But rather , Master , have patience with me , for I can pay thee nothing at all , unless thy bounty be so great as to give it me to pay thee . I can Fast from a meal sometimes , ( though it be with much ado ) and I can Pray , though coldly enough ; and if the fit and qualm of my Devotion holds out longer , I can strain for a Tear or two to sprinkle upon my dry Devotions . But should I fast my self into Air and Emptiness , and weep my self into Water ; should I tear the skin from this sinsul Flesh of mine , I should never be able to satisfie for the least of those Millions of Millions of sins , which , through the several moments of my life , either ignorantly or knowingly , weakly or wilfully , I have sinned against thee . What I have transgressed against others , I am not only sorry for , but ready , as far as my power will reach , to satisfie . But for my sins against thee , my God , I must lay my hand upon my mouth for ever , for I have nothing to return or answer . But the comfort is , ( and blessed shall be my Soul if rightly I lay hold on it ) that it is thou , O my blessed Jesu , who hast satisfied for me , one drop of whose blood is enough to satisfie for the sins of a thousand worlds . And this being so , will thy offended Eather be so rigorous as to require the same payment again ? Especially will he require it of me , a poor , a broken , and a bankrupt Sinner ? Canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee ? The Transition which the Penitent makes from the Acts of Contrition to the Acts of Resolution for amendment of life , without which all sorrow for Sin is in vain . BUT because by thy infinite Mercy , O my God , thou hast satisfied for me already , shall I therefore fold my Arms , and sit down and do nothing towards it ? Or which is worse , shall I go on ? Shall I continue in my Sins that Grace may abound ? Now God forbid . No , I here resolve rather to die the Death , than ever wilfully to sin against thee more . I do here resolve utterly to avoid the temptations and approaches towards those former sins which have hitherto so miserably betrayed me . I do here resolve ( thy holy Spirit assisting me ) upon all the duties of a new life ; to be hereafter more wary in my ways , and more constant to good resolutions , to love thee above all the pleasures and interests of this life , and sadly to consider what an infinite loser I should be , if to gain all that my corrupt heart desires I should lose thee : If after all this I should be so miserably forgetful both of my self and thee , as shamefully to relapse into any of those sins which I have now repented of . I do here once more resolve to abhor and loath my self for it , and not to let my Conscience sleep or admit of any rest , till I have with bitter tears and a sharp reiterated Repentance obtained my pardon . Having thus far made his Resolution , the Penitent betakes himself to Prayer . AND now O thou great Searcher of all Hearts , who seest that I am of my self weak and mutable , and no better than a Reed shaken with the wind , O shew thy strength in my weakness : fasten and confirm me in these good purposes , and so bind them with Cords unto thine Altar , that I may never start from thee more , or be any longer of that Herd , whose good resolutions are as a dream in the night ; or if they last longer , they are but as the next morning dew , and as soon vanish away . O give me the Resolution of thy Servant Joshua ; I and my house will serve the Lord. O give me the Heart of thy Servant David , who so passionately makes his Protestations . I will take no wicked thing in hand , I hate the sins of unfaithfulness , there shall no such cleave unto me . I will walk in my house with a perfect heart . I have sworn , and am stedfastly purposed to keep thy righteous Judgements . Lord , I am not able to think one of these good thoughts without thee , much less to resolve upon them . But I , who without thee am able to do nothing , may venture to say as thine Apostles did , that in thee I am able to do all things . Lord , give me the strength to do what thou requirest , and then require of me what thou pleasest . Amen . After these Resolutions the Penitent prepares himself with an humble Soul and bended knees to beg Pardon . O The God of my life , and the unexhausted Fountain of Mercy which can never be drawn dry , I have now by the assistance of thy holy Spirit gone through ( though with weak and trembling steps ) the whole exercise of Repentance : for I have confessed my sins , and thou hast promised ( upon my confession of them ) not to impute them to me ; I have gone one step farther , for I have repented of my sins , and thou hast promised again that upon my repentance thou wilt remember them no more ; and because thy holy Word hath taught me that a new life is the only life of a true Repentance , I have this day in thy sight , and in the presence of all the Holy Angels that attend thee in the Conversion of a Sinner , made my firm resolution never to fall again into the sins which I have repented of . And now what remains for a poor Penitent to do more , but humbly and earnestly to beg thy Pardon ? The Penitent's Prayer . O God the Father , who canst not be thought so cruel as to make me only to destroy me , Have mercy on me . O God the Son , who knowing thy Father's Will , didst make it thy business to come into the world to save me , Have mercy on me . O God the Holy Ghost , who to the same end didst sanctifie me in my Baptism , and hast so often since breathed holy thoughts and motions on me , Have mercy on me . O Holy and Blessed and Glorious Trinity , whom in three Persons I adore as my one and onely true God , Have mercy on me . Hear me , O Lord. Help me , O Lord. Save me , or else I perish . Lord , carest thou not that I perish ? Thou that wouldest have all men saved ? Thou who wouldst have none to perish ? And wilt thou now shew thine anger against a Worm , against a Leaf , against a Vapour that vanisheth before thee ? O remember how short my time is , and deliver not my Soul into the power of Hell. For , alas ! what profit is there in my Bloud ? or who shall ever give thee thanks in that bottomless pit ? No , let me live in thy sight ? let me live , O my God , that my Soul may praise thee . Forget me as I have been disobedient , provoking thee to anger ; and regard me as I am distressed , crying out to thee for help . Look not upon me as I am a Sinner ; but consider me as I am thy Creature . A Sinner I am , I confess , a Sinner of no ordinary strain ; but let not this hinder thee , O my God , for upon such sinners thou gettest the greatest glory . O remember for whose sake it was that thou camest from the bosom of thy Father , and didst let thy self down so low as to be content to be born of thine own humble handmaid . Remember for whom it was that thy tender body was Torn , & Scourged , and Crucified , and thy precious Blood shed . Was it not for the sins of the whole world ? and shall I be so narrow-hearted to my own Soul , or so injurious to thy Glory , as to think that in all this crowd , thou hast particularly excepted me ? Or , which is as great a dishonour to thee , can I possibly imagine that thou diedst only for Sinners of a lower kind , and leftest such as I am without remedy ? What had become then of him who filled Jerusalem with blood ? What of the noted Woman who had lived in a trade of Sin ? Nay , what had become of thine own Disciple who with Oaths and Curses thrice denied thee ? O how easie is it for thee to forgive ? for it is thy Nature . How proper is it for thee to save ? for it is thy Name . How suitable is it to thy only End of coming into the World ? for it is thy Business . And when I consider that I am the chief of Sinners , may I not urge the Father , and say , Shall the very chief of thy business be left undone ? Mercy , Mercy , good Lord. I ask not of thee any longer the things of this world : neither Power , nor Honours , nor Riches , nor Pleasures . No , my God , dispose of them to whom thou pleasest , so that thou givest me Mercy . O that I could hear thee once say , as thou didst to him in the Gospel , My Son , be of good chear , thy Sins are forgiven thee . How would my drooping Spirits revive at such a sound ? and my now wounded Soul break forth into Hymns and Praises and Hallelujahs for a mercy so utterly undeserved of me , and which the Angels which fell could never hear of ? But , O my weak Soul , what dost thou fear ? or what dost thou scruple at ? For thou art not yet in such a desperate condition , but thou mayest expect that what was said to him may possibly be said to thee . Nay , be confident ( though it be with a mixture of fear and trembling ) that if thou dost not act the part of an Hypocrite all this while , thy Saviour stands ready at the very doors of thy Heart , to breath the very same words in a heavenly whisper to thee ; Be of good chear , thy Sins are forgiven thee . Return then unto thy rest , O my Soul , for thy Sins are forgiven thee . Only take this Counsel along with thee , Sin no more , lest a worse thing fall unto thee . O that I could never sin against thee more ; never purposely , deliberately , wilfully sin against thee more . And for those sins of daily Incursion , those over-familiar corruptions of my nature , which thou hast not yet given me strength enough to conquer ; Lord , either subdue them to me by degrees , or lay them not to my charge . But wherein soever my Conscience most accuseth me , therein , O my God , be thou most merciful unto me . Save me , O God , as a Brand snatched out of the Fire . Receive me , O my Jesu , as a Sheep that hath wandred , but is now returned to the great Shepherd and Bishop of my Soul. The Jubile of the Penitent Soul after the sense of Pardon obtained . REjoyce over me , O God the Father ; that this thy Child was lost , but is found , was dead , but is alive again . Rejoyce over me , O God the Son , that thy loud Cries and Tears , and bitter Agonies which for my sake thou enduredst upon the Cross , were ●…ot so unhappily lost , as to be cast away in vain upon me . Rejoyce over me , O God the Holy Ghost , that thy so many secret and powerful touches have at last got the upper hand of me . Rejoyce over me , O ye holy Angels , a great part of whose Ministery it is , to rejoyce at the Conversion of a Sinner . Rejoyce over thy self , O my Soul , that thou hast received so much grace from Heaven this day , as sadly to confess thy Sins , seriously to repent of them , and stedfastly to resolve never to be guilty more of so much bruitishness , as to be likened to the Dog that returns to his Vomit , or to the Swine wallowing in the Mire . The Penitent closeth all with this short Prayer . LET this day , O my God , be noted in thy Book . Do not thou forget my Prayers , nor suffer me to forget my Resolutions . For though I am weak , though I am unworthy , though I am unprofitable , yet I am thy Servant . And here upon my bended Knees I humbly beg of thee , that I may live and die so . Lord hear my Prayers , and let my cry come unto thee . Lord , pardon my Prayers , and let not my coldness and wanderings , and infinite unworthiness turn them into sin . Lord , hear my Prayers , and let my cry come unto thee . Amen . Amen . FESTIVAL HYMNS . Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joined to their other Prayers . Hymns for Advent , or the Weeks immediately before the Birth of our Blessed Saviour . I. WHen , Lord , O when shall we Our Dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say . He saw more than one day , One day of Eden's seven : The guilry hour there blasted with the breath Of sin and death Hath ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch & gate of heaven How long , dear God , how long ! See how the Nations throng : All humane kind , Knit and combin'd Into one body , look for the their Head. Pity our multitude . Lord , we are vile and rude , Headless and senseless , without thee , Of al things but the want of thy blestface . O haste apace , And thy bright self to this our body wed That , through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn forAdvent ; or Christ's coming to Jerusalem in triumph . LOrd , come away , Why dost thou stay ? Thy rode is ready , and thy paths made straight With longing expectation wait The Consecration of thy beautious feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord , here Thou hast a Temple too , and full as dear As that of Sion , and as full of sin . Nothing but Thieves and robbers dwell therein . Enter , and chase them forth , and clense the floor ; Crucifie them , that they may never more Profane that holy place , Where thou hast chose to set thy face . And then , if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day I. MYsterious truth ! that the self-same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the sheperds knew , When they themselves became Sheep to the Shepherd-Lamb . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold ; Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs , that wander , home . Glory be to God on high , All glories be to th' glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . WHere is this Blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That Crowns each Nation With a triumphant wreath of blessedness ? Where should he be but in the throng , And among His Angel-Ministers , that sing And take wing Just as may Echo to his Voice , And rejoyce , When wing and tongue and all May so procure their happiness ? But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ! How good ! How great ! even as our misery . The third Hymn : Of Christ's Birth in an Inn. THE blessed Virgin travail'd without pain And lodged in an Inn , A glorious Star the sign , But of a greater guest than ever came that way : For there he lay That is the God of Night and Day , And over all the pow'rs of Heaven doth reign . It was the time of great Augustus Tax , And then he comes That pays all sums , Even the whole price of lost Humanity . And sets us free From the ungodly Empirie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging-place , And in our brest Be pleas'd to rest ; For thou lov'st Temples better than an Inn : And cause that sin May not profane the Deity within , And fully o're the ornaments of Grace . Amen . A Hymn for Christmas-day . A Wake , my Soul , and come away , Put on thy best array , Lest if thou longer stay , Thou lost some minutes of so blest a day . Go run and bid good morrow to the Sun , Welcome his safe return to Capricorn , And that great morn Wherein a God was born , Whose Story none can tell But he whose every word 's a Miracle . To day Almightiness grew weak , The World it self was mute , And could not speak . That Jacob's Star which made the Sun To dazzle , if he durst look on , Now mantled o're in Bethlehem's night Borrow'd a Star to shew him light . He that begirt each Zone , To whom both Poles are one , Who grasp'd the Zodiack in 's hand , And made it move or stand , Is now by Nature Man , By stature but a Span ; Eternity is now grown short , A King is born without a Court ; The Water thirsts , the Fountain's dry , And Life , being born , made apt to die . Chorus . Then let our praises emulate and vie With his Humility : Since he 's exil'd from skies , That we might rise , From low estate of men Let 's sing him up agen . Each man wind up's heart To bear a part In that Angelick Quire ; and show His glory high , as he was low . Let 's sing t'wards men good will and Charity , Peace upon Earth , Glory to God on high . Hallelujah , Hallelujah . A Hymn upon St. John's day . This day We sing The friend of our eternal King , Who in his bosom lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light , Which came From the throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire and sword , hunger and miserie ) T' anticipate by their ravish't sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lamb 's rich viands I may sup ; And in this last supper I May with thy friend in thy sweet bosom lie For ever in Eternity . Allelujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , than that they die . He that came with life to all Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrafice to Innocence , Which now does ride Trampling upon Herod's pride , Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled . Lord , who wert pleas'd so many Babes should fall , Whilst each sword hop'd , that every of the All Was the desired King , make us to be In Innocence like them , in Glory thee . Amen . Upon the Epiphany , and the three Wise men of the East coming to worship Jesus . A Comet dangling in the air Presag'd the ruin both of Death and Sin , And told the wise man of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the farthest East this new And unknown light pursue , Till they appear In this blest Infant-King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more . Great God , they gave to thee Myrrhe , Frankincense and Gold : But , Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W'have nothing but our selves , and scarce that neither ; Vile dirt and clay : Yet it is soft , and may Impression take . Accept it , Lord , and say , this thou hadst rather ; Stamp it , and on this sordid metal make Thy holy image , and it shall out-shine The beauty of the golden Mine . Amen . A Meditation of the Four last things .   Death , For the time of Lent especially . Judgment , Heaven , Hell. A Meditation of Death . DEath , the old Serpent's Son , Thou hadst a sting once like thy Sire , That carried Hell and ever-burning fire : But those black days are done ; Thy foolish spite buried thy sting . In the profound and wide Wound of our Saviour's side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God , to punish thee For the affront thou didst him on the Tree , Hath snatcht the Keys of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemy . O thou who art that Gate , command that he May , when we die , And thither flee , Let us into the Courts of Heaven through thee . Allelujah . The Prayer . MY Soul doth pant tow'rds thee , My God , Source of eternal life : Flesh fights with me●… Oh end the strife , And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring , Where , for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious Triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankind , make me to be styl'd Thy Child ; And take me when I die , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lie . Amen . Of the day of Judgment . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the wine-press of thy wrath shalt tread With feet of lead . Sinful , rebellious clay ! what unknown place Shall hide it from thy face ? When earth shall vanish from thy sight . The Heavens , that never err'd , But Observ'd Thy laws , shall from thy presence take their flight , And , kill'd with glory , their bright eyes stark dead Start from their head ; Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy , dear Saviour : thy Judgment-seat We dare not , Lord , intreat ; We are condemn'd already there . Mercy : vouchsafe one look Of life . Lord , we can read thy saving Jesus here , And in his Name our own Salvation see . Lord , set us free ; The book of sun Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beautious God , uncircumscribed Treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with an holy Charity . What ravish'd heart , Scraphick tongue or eyes , Clear as the morning's rise , Can speak , or think , or see That bright Eternity , Where the great King 's transparent Throne Is of an intire Jasper stone ? There the eye O' th' Chrysolite , And a skie Of Diamonds , Rubies , Chrysoprase , And above all the holy Face Makes an Eternal Clarity . When thou thy Jewels up dost bind , that day Remember us , we pray ; That where the Beryll lies And the Crystal 'bove the skies , There thou may'st appoint us place Within the brightness of thy face , And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell. HOrrid darkness , sad and sore , And an eternal Night , Groans and shrieks , and thousand more In the want of glorious light ; Every corner hath a Snake In the accursed lake . Seas of fire , beds of snow Are the best delights below ; A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of Eternal Light , Allelujahs , Hymns and Psalms And Coronets of Palms Fill thy people ever more . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure : For if thou keepest wrath in store , We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our Souls from Hell. Mercy . On the Conversion of St. Paul. FUll of wrath , his threatning breath Belching nought but chains and death , Saul was arrested in his way By a voice and a light , That if a thousand days Should join rays To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a child of wrath Become a vessel full of glory . Lord , curb us in our dark and sinful way . We humbly pray , When we down horrid precipices run With seet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the Blessed Virgin. PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb. Pure and spotless though she were , Her body chast and her Soul fair , She to the Temple went To be purifi'd , And try'd That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our Souls , for we Are cloath'd with sin and misery . From our Conception One Imperfection , And a continued state of sin , Hath fullied all our faculties within . We present our Souls to thee Full of need and misery ; And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THE Lamb is eaten , and is yet again Preparing to be slain . The cup is full and mixt , And must be drunk : Wormwood and Gall To this are draughts to beguile care withall . Yet the Decree is fixt , Doubled knees and groans and cries , Prayers and sighs and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin , The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of Blood Through the pure strainer of his skin : His boyling body stood Bubling all o're , As if the wretched whole were but one door To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup , Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the Well of Life to drink . Amen . On the Annunciation to the Blessed Virgin. A Winged Harbinger from bright Heav'n flown Bespeaks a lodging-room For the mighty King of Love , The spotless structure of a Virgin-womb O're-shadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his cloaths , and be A perfect man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now , In the more blessed reparation , The Heaven's bow , Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man. Allelujah : we adore His Name whose goodness hath no store . Allelujah . Easter-day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise . It was the holy tender Sex That saw the first ray : Saint Peter and the other had the reflex , The second glimpse o' th' day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality and bliss . O dearest God preserve our Souls In holy innocence ; Or if we do amiss , Make us to rise again to th' life of Grace , ( face , That we may live with thee , and see thy glorious The Crown of holy Penitence . Allelujah . On the Day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shrowd The Sun of Glory from Mouut Olivet . At Pentecost hee'I shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their coelestial fire ; That we the Saints among May sing and love and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from Heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th' invasion of the host of Hell , And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee , dear Spirit , And there eternal peace and rest inherit . Amen . Penitential Hymns . I. LOrd , I have sinn'd , and the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poor . Yet since the Balsame of thy blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet , but pensive , face Laughter could never steal a place , Teach but my heart and eyes To melt away . And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou see , Dear God , our misery , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Wrapt up in tender dust , Guarded with sins and lust , Who like Court-flatterers wait To serve themselves in thy unhappy fate ? Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Leper's skin . Like Naaman , bid us wash , yet let it be In streams of blood that flow from thee . Then will we sing , Touch'd by the heavenly Dove 's bright wing , Hallelujabs , Psalms and Praise To God the Lord of night and days ; Ever good and ever just , Ever high , who ever must Thus be sung , is still the same : Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from above ; Thou who taught'st the blind man's night To entertain a double light , Thine and the day's , ( and that thine too : ) The Lame away his Crutches threw ; The parched crust of Leprosie Return'd unto its infancy ; The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful mercy did even chase The Devil from his usurp'd place , Where thou thy self should'st dwell , not he . O let thy love our pattern be : Let thy Mercy teach one Brother To forgive and love another ; That copying thy Mercy here , Thy Goodness may hereafter rear Our Souls unto thy glory , when Our Dust shall cease to be with ●…en . Amen . The End Notes, typically marginal, from the original text Notes for div A63668-e660 John 17.3 . 1 John 2. 23. Deut. 6. 2. Exod. 20. 2 , 3. Rev. 1.4 . Psal. 90. 2. 1 Tim. 1. 17. Gen. 1. 1. Exod. 20. 11. Heb. 3. 4. Isa. 40. 12. Job 42. 2 , 3. Psal. 139. 1 , &c. Psal. 147. 5. Exod. 34. 6 , 7. 1 Tim. 6. 1 , 16. John 4. 24 1 King. 8. 27. Amos 3. 6. Psal. 139. 1 , 9. Acts 7. 48 , 49. PS . 2. 4. & 103. 16. & 115. 3. Isa. 11. 4. & 44. 6. Job . 9.4 , &c. Deut. 32. 39. Gen. 18. 25. Deut. 32.4 . Exod : 34. 7. Psal. 103. 8. & 25. 8. & 86. 5. Psal. 51. 2 Jam. 1.17 . Heb. 11.6 . Mat. 28.19 . Joh. 14. 16 , 26. & 15. 26. 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13 . 13. 1 John 5. 7. 1 John. 1. 18. & 3. 16. Luke 24. 49. Acts 1. 4. & 3. 33. Colos. 1. 16. Acts 1. 7. 24. 1 Cor. 8. 6. & 1 Cor. 6. 18. Gal. 1. 4. Phil. 2. 22. Dan. 2. 47. Zach. 4. 14. & 14. 9. Mat. 11. 25. Psal. 145. 10 , 11. Acts 14. 15. Gen. 2. 7. Eccles. 7. 29. Ecclus 15. 14. Gen. 2. pro tot . Rom. 5. 12. & 3. 23 & 6. 20. Eph. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1.20 . John 3. 16. Heb. 2. 14 , 15 , &c. Joh 8. 25 , 18. Heb. 2. 9. & 16 , 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John. 5. 20. Isa. 35. 4 , 5. Joh. 1.2 & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1.8 . Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3. 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13.23 . Deut. 18. 15. Mat. 1. 18. Mat. 1. 21. Luk. 2. 4 , 5 , &c. Heb. 29.10 . Read the 3. & 4. & 5. Chapters to the Hebr. Eph. 2. 13 , 14 , 15. Luk. 19. 27. & 24. 46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mat. 8.11,12 . & 11.20,21 . Joh. 6.44,45.2 Pet. 3.4 . Acts 2.38 . & 3.19 , Luke 18.7 . Mat. 7.7 . Col. 2.13 . 1 Cor. 15.54,55,57 . Rev. 14. 13. 1 Cor. 15. 22. 1 Cor. 6. 14. 2 Cor. 4. 14. John 6. 40. Mat. 28 6,18 . Phil. 2.9 , &c. Heb. 2. 9. & 5.6 . & 1.8 . Tit. 2.13,14 . Eph. 3.14,15,20 . 1 Cor. 11. 3. Eph. 5. 23. Col. 2. 10. Acts 10. 42. 2 Tim. 4. 1. & 8 17 , 31. 1 Pet. 4. 5. 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24. 19. Acts 3.23 , &c. Heb. 5.5,7,8 , &c. Heb. 7.per tot . Heb. 7.24,25 . Rom. 8.33,34 . 1 John 2.1 . Heb. 4 . 14 , 15,16 . Heb. 1.3,8 . Psal. 110.1 . 1 Thes. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 1 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24.25,28 . Mat. 25.34.41 . Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . ●…Cor . 15.24 . Heb. 8.6 . & 10. 13. Heb. 10.16 . & 12.24 . Jer. 31. 31. Mark 16. 16. Matth. 4. 17. Acts 8.37 . & 2. 13. Acts 2.38.41 . & 3.19 . 1 John 2.9 . Matth. 16. 16. & 1. 18. 1 Tim. 3.16 . Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1. 5. & 17. 14. Luke 1.75 . Tit. 2.11,12 . 1 Pet. 2.1,2,3.2 Pet. 1.4 , &c. Heb. 12.1,2 . 1 John 2.12 . & 5. 16,17 . Gal. 6.1 . & 5.24,25 . Rom. 10.15 . Eph. 2.20 . & 4.11,12 . 1 Cor. 12. 28. 2 Cor. 5. 20. Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.21 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.23 . — Col. 2.11,12 . Rom. 6.4 . — Acts 2. 38. John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23,24,25 . Matth. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Matth. 26.28 . 1 Cor. 11.27,28,29 . 2 Cor. 5.18 . Acts 20.28.1 Pet. 5.2 . Gal. 1.16 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 Read also Rom. 12. Eph. 5 , & 9. Chapters . 1 Thes. 5. Luke 6.35 . Deut. 10.17 . & 6.4 . Mar. 12.29,32 . 1 Cor. 8.4 . John 17. 3. 1 Thes. 1. 9. Ps. 90.2 . & 93.2 . & 77.13 & 95.3 . & 147.5 . Rom. 16.27 . 1 Tim. 1. 17. 2 Chron. 19. 7. Psal. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.3 , 5. Exod. 33.19 . 1 , Tim. 1.11 . John 8. 38. Rom. 8.29,32 . 1 Cor. 8.6 . & 15.24 . Matt. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.22 . Acts 4 24. Psal. 36.7,8 . Matt. 6.26 . & 10.29,30 . Rev. 14.7 . Matt. 4.10 . Matt. 1.21 . John 3.34 . Acts 10.38 . & 3.22,23 . Heb. 12.24 . & 1.8 . & 6.16,21 . Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.19 . Luke 1.32 . Rom. 1.3,4.1 . Joh. 5.9 , &c. Heb. 1.5 . Joh. 1.11 . Col. 1.17,18 . Heb. 1.3 . John 5.19 . Phil. 2.6 . John 3.25 . Col. 2.9,10 . John 17.24 . Mat. 28.18 . Acts 2.36 . Psal. 2.6,7 , &c. 1 Cor. 8.6 . Heb. 1.6 . 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Matt. 1.18 . Luke 1.48 . Matt. 1.25 . Luke . 2.51 . Luke 3.23 . Joh. 3.4 , &c. Acts 13.39 . Mat. 25.31,32 . Luke 22 . 63.&c . John 18.12 . &c. Matth. 26 . & 27. Matth. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.30 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7.25 . & 9.12 . & 7.18 . Luk. 23.46 . Job 10.17,18 . & 12.32 . & 11.51 . Eph. 2.13.14 . Heb. 2.10 . Col. 1.21,22 . Tit. 2.14 . John. 6.51 . 1 Pet. 2.24 & 4.13 . 2 Tim. 2.11 . Gal. 6. 14. Matth. 27 . Mark 15. Eph. 4.9 . Matt. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15.54 . &c. Matt. 16.18 Rev. 20.13,14 . Rev. 1.17,18 . Mark 16. 1. Acts 10. 40. Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Matth. 28.1 . 1 Pet. 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luk. 24.45,50 . Matth. 21.17 . Joh. 20 & 21. Acts 1.9 . 1 Cor. 15.6,45,47 . Heb. 6.19 . Rom. 8.38.39 . 1 John 3.2 . Phil. 2.8,9 , &c. Eph. 1.17,22 . Rom. 8. 34. Heb. 7. 27. 2. Pet. 1. 4. Heb. 12. 2. 1. Pet. 1.20 , 21. Heb. 1. 6. John 14.3 . Matth. 24. 30. 1 Thes. 4. 16. Rev. 1. 7. Acts 1. 11. 2 Tim. 4. 1. Joh. 5. 22 , 23. 1 Thes. 4. 16 , 17. Matth. 25. 32. Acts 10. 24. Mat. 25.34 , &c. Matth. 28. 19. John 15. 26. Acts 15. 32. 16. 13. — & 3. 33. 6. 45. — 24. 7. 16 , 17. — 13. 5. 37. 1 , 2 , 2. — 20.28 . Luke 12.12 John 17. 37. 14. 16 16. 13 , 8 Mat. 10. 8 , 9. Eph. 1. 17. & 3.16 . 1 Cor. 2. 10 , 11.12 . Rom. 8. 14 , 15 , 16. Rom. 14. 17. & 15. 13 , 19. 1 Thes. 1 . 6. Luke 24.49 . & 4.18 . Acts 2. 33 , 38. Eph. 4. 7 , 30. 1 Cor. 3.16 . Eph. 1. 13. Acts 7.51 . Rom. 1. 14. 2. Thes. 5. 19. Mark. 3. 29. 2 Cor. 1. 22. & 5. 5. 1. Th●… . 3. 15. Eph. 3. 21. Heb. 2. 12.10 , 24 . ●… 1 Cor. 14 . 26 , &c. Mat. 18.17,18 . Acts 12. 5. 1 Cor. 1. Gal. 1 . 8,9 . Col. 2. 8 , 9. Heb. 13. 8 , 9 Acts 26. 10. & 9. 12 , 32. 1. Cor. 6.11 . & 1. 2. Matth. 22. 14. 1 Pet. 1. 2 , 14 , 15 , 16. 2 Pet. 3. 11. Matth. 18.17,18 . Heb. 10. 25. 1 Cor. 11.23 , &c. E●…h . 4. 13. 5 , 6 , 7 , 21 6. 18 Phil. 2.4 . & 1.27 . Rom. 16 . 16 , 17. 1 John. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . & 13.38 . 1. John 2.1,2,12 . Gal. 6.2 . John 20.23 . Mark 16.16.2 Pet. 1.5 , &c. Eph. 1.13 . 1 Pet. 11.5,16,17,18 . Jam. 2.17,20 , &c. 1 John 3. 21 , &c. Heb. 12. 14 , 15 , 16. 1 Cor. 15.29 , &c. Matth. 22.31 . Rom. 8.11,23 . John 6.39 . Phil. 3.20 . 2 Cor. 4.1 . 2 Thes. 4.17 . Rev. 21.4 . Rev. 22.5 . Matth. 25.34 . Notes for div A63668-e8780 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys. Hom. 3.de Lazaro 
A66289	----	The principles of the Christian religion explained in a brief commentary upon the church catechism. By William Wake, D.D. rector of St. James Westminster, and Chaplain in Ordinary to His Majesty. Wake, William, 1657-1737. 1699 Approx. 363 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66289 Wing W258 ESTC R217651 99829306 99829306 33743 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66289) Transcribed from: (Early English Books Online ; image set 33743) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:21) The principles of the Christian religion explained in a brief commentary upon the church catechism. By William Wake, D.D. rector of St. James Westminster, and Chaplain in Ordinary to His Majesty. Wake, William, 1657-1737. [10], 183, [1] p. printed for Richard Sare, at Grays-Inn Gate in Holborn, London : 1699. With errata at foot of p. 183, and a final advertisement on N4v. Running title reads: The principles of the Christian religion explain'd. Reproduction of the original in the Lambeth Palace Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms, English -- Early works to 1800. Christianity -- Creeds -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE PRINCIPLES OF THE Christian Religion EXPLAINED : In a Brief COMMENTARY UPON THE Church Catechism . By WILLIAM WAKE , D. D. Rector of St. James Westminster , and Chaplain in Ordinary to His Majesty . LONDON , Printed for Richard Sare , at Grays-Inn Gate in Holborn . 1699. THE PREFACE . THE Design of the following Treatise being to Instruct those , who are yet to learn , in the Principles of their Christian Religion , I shall not think it necessary to make any Apology for my Publishing of it . It is so proper a Part of our Ministerial Office , not only to Teach these Things , but to Use our Utmost Endeavours , to Inculcate them upon the Minds of those who are committed to our Charge ; that we never more truly pursue the Business of our Calling , than when We are doing of it . And no One ought to make an Excuse for doing that , the Neglect of which would Need an Excuse , or rather would not admit of Any . It has pleased God , to whose Providence I desire in All Things to Submit my Self , to engage me in a Cure , in which 't is next to Impossible , in the Ordinary Method of Teaching , to instruct All Those who belong to it . Neither will Our Churches Receive Them ; nor can I hope , by any Private Application , effectually to supply what I am sensible must be Wanting in our Publick Ministration . To make up the Defects of Both , I knew no way so Ready , as to compose a Short Summary of what is most Necessary for Every Christian to know ; and to Order it in such Wise , that every One who pleases may partake of the Benefit of it . This I have done in the present Treatise : Which as it was design'd by me particularly for those of my Own Parish , for whose Instruction I am principally concern'd ; so , to Them I must beg Leave , in a more Especial Manner , to Recommend the Use of it . I am not aware 〈◊〉 that there is any Thing in it Above the Capacity of the most Ordinary Christian to comprehend ; who will but duly Consider what he Reads , and is not utterly a Stranger to the Principles of his Religion . 'T is true , I have inserted many Things into this , which are not wont to be handled in Other Catechisms : As designing it not for Children , ( for whom such Treatises are commonly framed ; ) but for Men and Women ; for such as either have , or I am sure Ought to have , already pass'd the First Rudiments of the Gospel of Christ. But I have endeavour'd to express my self with so much Clearness , and Perspicuity , that I hope All sorts of Persons may be able to profit by what I have done ; and see , in a short Compass , both what that Holy Doctrine which we profess is , and upon what Grounds we build our Belief of it . I have chosen to do this in the Form of a Catechism , not only because I look upon that to be the Plainest , and most Natural Way of Instruction ; but because it is certainly the Shortest , and most Easy to the Memory . And would but Parents take Care to teach their Children , at a Competent Age , to Answer the Questions here proposed ; they might possibly , thereby , not only take a Good Method for the Instruction of Them in the Knowledge of that Religion into which they were Baptized ; but might , at the same time , improve Themselves too , in the Understanding of it . It has been the Wisdom , as well as Piety , of the Church of England , to make a Suitable Provision for the Instruction of all Sorts of Persons in her Communion , in the Knowledge of their Christian Profession . In Order hereunto , she has appointed Catechetical Exercises for Younger Persons , as well as Sermons for those of a Greater Age , and Understanding : And has Obliged Masters , and Parents , no less to send their Children , and Servants , to the One , than to come Themselves to the Other . How Others may judge of this Her Pious Care , I cannot tell : But , for my Own Part , I must freely profess , that I never think my Self employ'd to better Purpose , than when I am discharging this Part of my Ministry . And I am confident , that would all sorts of Persons but duly attend upon these Instructions ; they would Reap a more substantial Benefit by them , than from those Other Exercises which have , I know not how , so universally Crept into the Place of them . It being certain , that the only Way either judiciously to hear , or truly to profit by , Sermons ; is to lay a Good Foundation for both , by a previous Catechetical Institution in the Principles of Religion : And which , if Men have neglected when they were Young , the best way to Remedy that Defect , will be , not only to send their Children , but to come Themselves also , to our Publick Catechizings ; where not only the Ignorant may be Informed , but those who are the Best Improved , may possibly meet with Somewhat , either to Confirm their Faith , or to Direct their Practice . I have divided the following Treatise into 52 Sections ; that so taking of one Every Lord's Day , the Whole may be Gone through Once in the Year . I have more or less Referr'd to Scripture-Proofs , for every Point that I have proposed : And that not only to shew upon what Ground I build my Answers , but moreover to accustom the Pious Reader to a better Acquaintance with those Holy Writings . And I have purposely made the Sections very short , that so He may not only Peruse what I have written ; but may be Encouraged thereby , at the same Time , diligently to compare it with , and examine it by , the Great Rule of our Faith , The Word of God. If by what I have done , I shall minister to the Improvement of any Good Christians in the Knowledge of their Religion ; but especially to Those of my Own Cure ; I shall think my Pains very happily bestow'd . If not , yet at least I shall have this Satisfaction , that I have done what in me lay to Supply their Necessities : And that it must be , in some Measure , their Own Faults , if they shall still continue Ignorant of what was needful to have been Known by them , in Order to their Salvation . THE PRINCIPLES OF THE Christian Religion explain'd : IN A BRIEF COMMENTARY UPON THE Church-Catechism . SECT . I. Q. FRom whence is the Word Catechism derived ? A. From a Greek Word , which signifies to Teach by Word of Mouth : And therefore it has been used particularly to denote such a kind of Instruction , as is made by way of Question and Answer . Q. What is that you call your Church-Catechism ? A. It is a plain , and summary Institution of the Principles of the Christian Religion , set forth by Authority , and required to be learned of every Person , in order to his being Confirm'd by the Bishop ; and prepared both for the profitable Reading , and Hearing of God's Word , and for the worthy Receiving of the Lord's Supper . Q. What do you look upon to be the proper Subject of such an Institution ? A. It ought to comprehend all such things as are generally necessary to be known of All Persons , in order to their due serving of God here , and to their being saved hereafter . Q. What are those things which may be accounted thus necessary to be known by All Christians ? A. They may , in general , be reduced to these two Heads : viz. The Knowledge of the Gospel-Covenant ; that is to say , Of the Promises made by God to Mankind through our Lord Jesus Christ , and of the Conditions upon which We may become Partakers of them . And , 2dly , Of the means which God has appointed whereby to convey his Grace to Us ; and thereby both to assist , and confirm Us , in the discharge of our Duty to Him. Q. What are the Promises which God has made to Mankind , through Jesus Christ ? A. Pardon of Sins : Grace to fulfil our Duty in this Life : And , upon our sincere Performance thereof , Everlasting Salvation in the Life which is to come . Q. What are the Conditions required of Us by God , in order to our being made Partakers of these Promises ? A. A hearty Repentance of our Sins past : A sincere Endeavour to live according to God's Commands for the time to come : And both these made perfect , by a lively Faith in God's Mercies towards Us , through Jesus Christ , Jo. iii. 16 . Q. What are the Means ordained of God , whereby to convey his Grace to Us ? A. They are chiefly two : Constant Prayer to God for it : And a worthy Use of the Holy Sacraments , Luk. xi . 13 . Mark xvi . 16 . Acts ii . 38 . 1 Cor. x. 16 . xi . 23 , &c. Q. Are there not , besides these , some other means ordain'd by God , and necessary to be made use of by Us , in order to our Salvation ? A. Yes there are ; particularly the Hearing , Reading , and Meditating upon his Word : The Substance of which , tho' it be sufficiently gather'd together , and represented to Us in our Catechism , yet ought not that to hinder our Reading of the Holy Scriptures , nor to deprive Us of any other Means of Christian Instruction ; but rather should be used as a Help whereby to render both the Reading , and Hearing of God's Word , more plain and profitable to Us. Psal. i. 2 . 2 Tim. iii. 16 . Jo. v. 39 . Rom. xv . 4 . Q. Does your Church-Catechism sufficiently instruct you in All These ? A. It does : For therein both the Nature of the Christian Covenant is declared to Us , and the Conditions are set forth on which we may become Partakers of it . And we are particularly Instructed , both how we ought to Pray to God ; and what those Sacraments are , which are necessary to be Administred unto , and Received by All of Us. SECT . II. Q. WHat is your Name ? A. N. or M. Q. Who gave you this Name ? A. My Godfathers , and Godmothers , &c. Q. What is that Name which is here demanded of you ? A. It is my Christian Name ; therefore so called , because it was given to Me by my Godfathers , and Godmothers , at my Baptism . For as from my Natural Parents I derive the Name of my Family ; so from those who were my Spiritual Parents , I take that Name which properly belongs to me as a Member of Christ's Church . Gen. xvii . 5 , 15. Gen. xxi . 3 , 4. Luk. i. 59 , 60. Luk. ii . 21 . Q. Whom do you mean by your Godfathers and Godmothers ? A. I mean those Persons who became Sureties for me at my Baptism : And upon whose Promise there made in my Name , I was Baptized , and so foederally admitted into the Communion of Christ's Church . Q. What are the Benefits which by your Baptism have accrued to you ? A. They are Many , and Great Ones ; but may , in general , be reduced to these Three ; that thereby I was made a Member of Christ , the Child of God , and an Inheritor of the Kingdom of Heaven . Q. How were you hereby made a Member of Christ ? A. As I was made a ( a ) Member of his Mystical Body , the Church ; of which Christ is the ( b ) Head. ( a ) 1 Cor. xii . 27 . Ye are the Body of Christ , and Members in particular . ( b ) Ephes. iv . 15 . v. 23 . Christ is the Head of the Church . Q. How were you hereby made the Child of God ? A. As , by this means , I was taken into Covenant with Him ; was adopted into his Family ; dedicated to his Service ; and intituled to his Promises . Gal. iii. 26 , 27 , Ye are All the Children of God by Faith in Jesus Christ. For as many of you as have been Baptized into Christ , have put on Christ. — And if ye be Christs , then are ye Abrahams Seed , and Heirs according to the Promise . See Gal. iv . 5 , 7. Eph. i. 5 . Q. How were you hereby made an Inheritor of the Kingdom of Heaven ? A. As , by my Baptism , I became intituled to a Right to it ; and was actually put into such a State , that if I be not wanting to my self , I shall not fail of being made Partaker of it . Tit. iii. 4 , &c. But after that , the Kindness and Love of God our Saviour toward Man appeared , Not by Works of Righteousness which we have done , but according to his Mercy , he saved us , by the washing of Regeneration , and renewing of the Holy Ghost : — That being justified by his Grace , we should be made Heirs according to the hope of Eternal Life . 1 Pet. i. 3 , &c. Blessed be the God , and Father of our Lord Jesus Christ , who according to his abundant Mercy , hath begotten us again unto a lively hope , by the Resurrection of Jesus Christ from the Dead ; to an Inheritance incorruptible , and undefiled , and that fadeth not away , reserved in Heaven for Vs. Q. Are All , who are Baptized , made Partakers thereby of these Benefits ? A. They are all , at that time , either made Partakers of them , or intituled to them . But those only continue to hold their Right to these Privileges , who take care to fulfill their part of the Covenant which was therein made between God and Them. Q. Have none , but such as are Baptized , a Right to these Benefits ? A. None have a Right to them but such as are Baptized , or were ready to have been Baptized , had they had the Opportunity of Receiving that Holy Sacrament . Jo. iii. 5 . Except a Man be born of Water , and of the Spirit , he cannot enter into the Kingdom of Heaven . Mark xvi . 16 . He that believeth , and is baptized , shall be saved . SECT . III. Q. WHat did your Godfathers , and Godmothers then for you ? A. They did promise and Uow three things in my Name , &c. Q. What is the first Thing which your Godfathers , and Godmothers , promised in your Name ? A. That I should Renounce the Devil , and all his Works , the Pomps , and Uanity , of this Wicked World , and all the sinful Lusts of the Flesh. Q. What does the Renouncing of all these import ? A. It imports an utter forsaking of Them : And obliges me not only inwardly to detest Them ; but so to watch , and govern all my Outward Actions , as not to follow , nor be led by Them. Q. Do you think that you shall be able thus to renounce the Devil , the World , and your Own Flesh ? A. So perfectly , as I could wish , I cannot hope to do it in this present Life : Yet I trust that , by the Grace of God , I shall always from my heart detest , and abhor them ; And so order my Life , and Actions , as not to be drawn into any evil Courses by them ; nor even into the actual Commission of any very great , and voluntary Sins . Q. What mean you by the Devil ? A. It is the common name given in Scripture to those wicked Spirits , who having rebelled against God , and being thereupon justly cast off from that Glorious State in which they were created by him ; do make it their constant Business and Endeavour to draw as many of us as they can into the same Rebellion , and thereby into the same State of Misery with themselves . 1 Pet. v. 8 . Be sober , be vigilant : because your Adversary the Devil , as a roaring Lion , walketh about , seeking whom he may devour . Q. What are the Works of the Devil , which , together with him , you , at your Baptism , promised to Renounce ? A. (a) All manner of Sin : But chiefly I comprehend , under this first Rank , those Sins which either more immediately relate to him , or proceed from his Suggestions ; (b) such as Pride , Malice , Envy , Revenge , Murder , Lying ; and , above all , Witch-craft , and Idolatry . Q. What is the next Enemy which , at your Baptism , you promised to Renounce ? A. This Wicked World , with all the Pomps , and Uanitiy , of it . Q. How is it that you call the World , ( the Work of God's Hands ) a Wicked World ? A. Not that it is in its self so , but only to shew how far , and in what respect , I am to Renounce it ; namely , in all such cases in which it would draw me into any Wickedness , for the sake of any thing which I desire , or enjoy , in it . Gal. 1.4 . Christ gave himself for our Sins , that he might deliver us from this present Evil World. 1 John ii . 15 . Love not the World , neither the things that are in the World : If any Man Love the World , the Love of the Father is not in him . Q. What do you mean by the Pomps , and Vanity , of this Wicked World ? A. They do most properly denote the vain shew , and magnificence , of such as are Great , and Rich , in it : But do withal comprehend the Riches themselves which minister to these Vanities ; together with the Covetousness , Injustice , Oppression , and whatsoever other Sins , of the like kind , Men commit for the support of their Vanity , and to obtain such things as minister only to the Pomp , and Pride , of Life . Q. What is the Third Enemy , which your Religion engages you to Renounce ? A. The Sinful Lusts of the Flesh. Q. What mean you by the Word Flesh ? A. I mean that Natural Corruption which dwells in our Flesh , and through which we are continually apt either to be led into Sin , or to be hindered in our Duty . Rom. vii . 18.23 . For I know that in me , that is in my Flesh , dwelleth no good thing . Rom. viii . 13 . Therefore , we are Debtors not to the Flesh , to live after the Flesh : for if ye live after the Flesh ye shall die ; but if ye , through the Spirit , do mortifie the deeds of the Body , ye shall live . See Gal. v. 16 , 17. Q. What do you understand by the Sinful Lusts of the Flesh ? A. Those inordinate Desires , and Inclinations , which proceed from this Principle ; and dispose us to those Sins which are in a peculiar manner called , in Scripture , The Works of the Flesh : See Gal. v. 19 . Rom. viii . 13 . Coloss. iii. 5 . 1 Joh. ii . 16 . Q. What was the Second thing which your Godfathers , and Godmothers , promised for you at your Baptism ? A. That I should believe all the Articles of the Christian Faith. Q. Where are those Articles to be met with ? A. They are only to be found in , and believed upon the Authority of , God's Word : Yet have been collected into that short Summary of our Faith , which is commonly called The Apostles Creed . Q. What was the Third thing , which your Godfathers , and Godmothers , promised in your Name at your Baptism ? A. That I should keep God's Holy Will and Commandments , and walk in the same all the days of my Life . Q. Has there been any such Summary Collection made of God's Commandments , as you say there has been of the Principal Articles of your Christian Faith ? A. Yes there hath , and that by God himself , in those Ten Commandments which God deliver'd to the Jews heretofore ; Exod. xx , and which continue no less to oblige us now . Mat. v. 17 , &c. Q. Dost thou not think that thou art bound , &c. A. Yes verily , and by God's help so I will , &c. Q. Upon what grounds do you think your self obliged to make good what your Godfathers , and Godmothers , promised for you at your Baptism ? A. Upon many accounts ; but chiefly because what was then transacted , was not only done in my Name , but for my Benefit , and Advantage : And I must resolve to fulfil what they promised for me , or I shall not receive the Blessings , which , in consideration thereof , God was pleased to make over to me . Besides that they promised nothing on my behalf , but what it would otherwise have been my Duty , as well as Interest , to have fulfill'd . Q. By what means do you hope you shall be Able to fulfil what they promised for you ? A. By the Grace of God , which I am assured shall not be wanting to me , if I do but heartily pray to God for it , and take care to use it as I ought to do . Luke xi . 13 . If ye being Evil know how to give Good Gifts unto your Children , how much more shall your Heavenly Father give the Holy Spirit to them that ask him ? Q. How are you assured of God's Grace to enable you to Believe , and to Do , what he requires of you ? A. Inasmuch as by my Baptism I was put into a State of Salvation , which I could not have been , were I not thereby secure of whatsoever is needful , on God's part , to be bestow'd upon me , in order to my attaining of Salvation , through Jesus Christ our Saviour . Rom. i. 16 . The Gospel of Christ , is the Power of God unto Salvation to every one that Believeth . Phil. ii . 13 , 14. Work out your own Salvation with Fear and Trembling : For it is God which worketh in you both to Will , and to Do , of his Good Pleasure . Q. How came you to be called unto such a Blessed State as this ? A. Only by the Mercy of God , and thro' the Merits of Jesus Christ our Saviour ; and therefore I do most heartily thank our Heavenly Father , that He has called me to this State of Salvation , through Jesus Christ our Saviour . Q. Do you think that you shall be able still to go on , and persevere in this State ? A. It is my earnest desire and purpose so to do ; and I trust that by the Grace of God , I shall do so . b For which Cause , I will never cease to pray unto him for the continuance of his Grace ; that so I may be found Faithful and Sincere in my Duty to my Lives End. 2 Thess. iii. 3 . The Lord is faithful , who shall stablish you , and keep you from Evil. Eph. iv . 30 . Grieve not the Holy Spirit of God , whereby you are sealed unto the day of Redemption . Phil. 1.6 . Being confident of this very thing , That he which hath begun a good work in you , will perform it untill the day of Jesus Christ. SECT . IV. Q. BUt what if notwithstanding all your present Desires , and Resolutions , you should chance to fall away from your Duty ; and thereby put your self out of this state of Salvation ; ●s there no way left for you to recover your self , and to return again to it ? A. Yes , there is ; by a true Repentance for the Sins which I shall have Committed , and an humble Confession of them to God ; with earnest Prayer for his Forgiveness , through the Merits , and Intercession , of Jesus Christ , our Blessed Saviour and Redeemer . Q. What mean you by Repentance ? A. I mean such a Conversion of a Sinner to God , whereby he is not only heartily ‖ Sorry for the Evil he has done , and Resolved to forsake it ; † but do's actually begin to renounce it , and to fulfil his Duty according to his Ability ; with a steadfast purpose to continue God's faithful Servant unto his Life's End. Q. What are the chief Acts required to such a Repentance ? A. To forsake Evil , and to do Good : To turn from those Sins which we repent of ; and to serve God by an Universal Obedience of him , in whatsoever he has required of us . Q. What is the first step towards a true Repentance ? A. To be thoroughly Convinced of the evil of our Ways , and heartily Sorry for it . Q. Is any kind of Sorrow to be look'd upon as a part of true Repentance ? A. No ; there is a Sorrow for Sin which proceeds , not from any Love of God , or Sense of our Duty to Him ; nor yet from any real Hatred of the Sins which we have committed ; but meerly from the fear of God's Judgment , and of the Punishment which we may be likely to suffer for them . This is that Sorrow which is commonly called Attrition ; and may be in the most Wicked Men , without ever bringing them to any true Repentance for their Sins . Q. What then is that Sorrow which leads to a true Repentance ? A. It is that Godly Sorrow which proceeds from a Sense of our Duty , and of the Obligations we lie under to the performance of it . When we are Sorry for our Sins upon the account of our having thereby offended God ; broken the Covenant of the Gospel ; and grieved the Holy Spirit which was given to us ; and are therefore resolved immediately to forsake our Sins , and never to return any more to them . Q. How is such a Sorrow to be wrought in a Sinner ? A. Only by the Grace of God , and the serious Consideration of our Own Estate towards him : the former to be attain'd by our constant Prayers for it ; the latter , by accustoming our selves often to Examine our Souls , and to try our Ways , by the measures of that Obedience which the Gospel of Christ requires of us . Q. Do's not God make use of many other ways to bring Men to such a Sorrow ? A. God has many ways whereby to bring Sinners to Repentance . Sometimes he do's it by bringing some temporal Evils , and Calamities , upon them : Sometimes by visiting them with Terrors , and Disquiets of Mind : Sometimes he calls upon them by the Outward Ministry of his Word ; and Sometimes by the Evils which befal Others , especially those who were their Companions in their Sins . But whatever the Occasions be which God is pleased to make use of to bring us to Repentance , it is the Grace of the Holy Spirit , and the serious Consideration of our own wretched Estate , that begins the Work , and produces in us that Godly Sorrow , which finally ends in a true Repentance . Q. What are the chief Motives , with respect to us , to engage us thus to Sorrow for our Sins ? A. The Threats of God , denounced in the Holy Scriptures , against Impenitent Sinners ; and the Promises there made of Pardon to all such as shall truly Repent , and return to their Duty , as they ought to do . Q. What is the next thing required in order to a true Repentance ? A. Confession of Sin : Not that God has any need of being informed by us of what we have done amiss ; but to the end we may thereby both raise in our selves a greater shame , and sorrow , for our Evil Doings ; and give the greater Glory to God , by such a solemn humbling of our selves in Confession before him . Q. Is such a Confession necessary to our Forgiveness . A. So necessary that we have no promise of any Pardon without it : Prov. xxviii . 13 . He that covereth his Sins shall not prosper ; but whoso confesseth and forsaketh them shall have Mercy . 1 Joh. i. 8 , 9. If we say that we have no Sin , we deceive our selves , and the Truth is not in us . If we confess our Sins , he is Faithful and Just to forgive us our Sins , and to cleanse us from all Vnrighteousness . Q. To whom is our Confession to be made ? A. Always to God ; and in some certain Cases to Man also . Q. What are those Cases in which we ought to confess our Sins to Man , as well as unto God ? A. They are especially these Three . 1. I● case we have Offended , or Injured our Neighbour , and upon that account need to obtain hi● Pardon , as well as God's . 2. If by any ope● and notorious Transgression we shall happe● to have either deserved , or , it may be , to hav● fallen under , the Censures of the Church ; an● so Confession to the Church be necessary , to restore us to the Peace of it . Or , 3. If we shal● have any private reason that may move us to acquaint any Person with our Sins ; for Advice , for Prayer , for Absolution ; or for any the like Advantage , which cannot be had without it . Q. What think you of that Confession ( commonly called by them Auricular-Confession ) which the Church of Rome requires , as necessary to Forgiveness ? A. I look upon it as a great and dangerous Imposition , that has no warrant from God ; is a great Rack and Snare to the Consciences of Good Men , and may be apt to encourage most Others in their Sins : Whilst by the Absolution , which is so readily given them thereupon ( and the Efficacy of which is so highly magnified in that Church ) they are taught to entertain a much less Opinion both of the Heinousness , and Danger , of their Evil-doings , than either the Scripture Warrants , or their own Interest should prompt them to admit of . Q. Is there not somewhat yet required , beyond this , in order to our Forgiveness ? A. Yes there is : for to all this there must be super-added an Actual forsaking of those Sins which we Confess , and that Absolute , and without Reserve : so that we must firmly resolve , and , as much as in us lies , heartily endeavour , never to return again any more to them . Q. But ought there not , beyond all this some Satisfaction to be made to God , for the Sins which we have committed ? A. Yes certainly ; and such there has been made , by our Saviour Christ , for us ; who has fully satisfied the Justice of God in that kind , and left nothing more for us to do , in that behalf . Q. What do you then say to those Satisfactions , which the Church of Rome teaches we may , and ought to make , for our Sins ? A. That they are built upon a false Foundation ; are contrary to the Goodness of God , and beyond the Capacity of Man. Q. What is the Foundation upon which they are built ? A. It is this ; That when God forgives us our Sins , whether upon our Own Repentance , or by virtue of the Priest's Absolution ; He remits indeed the Fault , and purges away our Guilt ; and by this acquits us from the Everlasting Punishment that would otherwise have been due to them ; But yet still retains us under an Obligation to some temporal Sufferings , either by Satisfactory Works to be done for them in this Life ; or by undergoing a certain proportion of Pain for them after Death , in a Place which they call Purgatory . Q. How does it appear that this Foundation is false and erroneous ? A. Because , in the first place , it is Absurd to suppose , that God should forgive the whole Guilt of our Sins , and yet , having done so , should afterwards punish us for them : And , secondly ; It is injurious to the Sufferings and Merits of Christ , whose Death was a sufficient Satisfaction for the Sins of the whole World ; and has left no room either for God to require , or for us to Pay , any thing more . Q. Does Repentance then , if it be sincere , without any thing more , restore us again to our State of Grace , and reconcile us to God Almighty ? A. If it be sincere , it does , through Faith in Jesus Christ. Q. Does God allow Repentance to all Sins ? Jo. vi . 29 . Act. xiii . 38 . xvi . 30 , 31. 2 Pet. i. 5 , &c. A. There is No Sin but what True Repentance washes away : But there may be some Cases in which God may deny Us his Grace , so that we shall not be able truly to Repent . Q. What Cases are They ? A. They may All be reduced to this One General ; namely , a Wilful Abuse , and Resistance , of the Divine Grace : Whether it be by a long Habit of Sinning ; or by frequent Acting against the Dictates of our own Consciences , and the Motions of God's Holy Spirit : To say nothing of some Sins , which are in an Eminent manner destructive of the Divine Grace , such as Pride , Covetousness , Sensuality ; but especially that Sin which is particularly called in Scripture , the Sin against the Holy Ghost . Q. What is meant by that Sin ? A. I suppose it to have been the particular Sin of the Jews heretofore , in not only obstinately refusing to receive our Blessed Lord for their Messiah , after sufficient Proofs given by Him to convince Them that He was so ; but ascribing those Miracles which He wrought in proof of his Authority , to the Help of the Devil , when at the same time they either were abundantly convinced , Or , but for their Own Fault might have been , that He did Them by the Power of God. Mat. xii . 31 . Comp. Mark iii. 28 . Luk. xii . 10 . Q. Do you look upon this Sin to have so wholly belonged to those Men , as not to be capable of being Committed by Any Now ? A. That very Sin , which in Scripture is so called , cannot now be committed , because Christ is not now upon Earth , nor have we therefore any Occasion Given us , thus to Blaspheme against the Holy Ghost . Yet some Sins there are of a like Nature , which may still be committed ; and which , being Committed , may prove no less dangerous to Those who are Guilty of Them , than that Sin did prove to the Pharisees heretofore . Q. What Sins are those , which you suppose to come the nearest to it ? A. Apostacy from the Christian Religion , after having been convinced of the Truth , and made Partakers of the Promises of it . Next to that , an Apostacy from the Truth , and Purity of the Gospel , for the sake of some worldly Fears on the One hand , or present Hopes on the Other , to the Communion of a Church , which not only obstinately resists the Truth ; but damns , and persecutes , all such as profess it . And , lastly , Apostacy to Idolatry , which seems to be the Sin unto Death spoken of by St. John , 1 Jo. v. 16 . and for the Remission of which He gives Us but little Encouragement to Pray , V. 16 . Q. What then do you think of Those who Go off from the Communion of the Church of England , to That of the Church of Rome ? A. As of Apostates , and Idolaters : To whom God may , by an Extraordinary Effect of his Mercy , give Grace for Repentance , and so for Salvation ; but of whom otherwise , we have no Ground of Hope . Q. Do you think such in a more dangerous Estate , than those who were from the beginning bred up in the Roman Communion ? A. I do ; forasmuch as they have both rejected the Truth once known , and received by them ; and cast off the Way , in which the Providence of God had placed them ; and that , it may be , on some base grounds , to be sure , without any sufficient Reason to justifie their doing of it . Q. What then do you think of those who have always been of the Communion of that Church ? A. I think them , in general , in much greater danger Now , than they were before the Reformation : And still those in more danger who have lived among those of the Reformed Church , and so were in a better Capacity of being convinc'd of the Errors of their Way . But , most of all , do I think the Estate of those dangerous , or rather desperate , who are Learned , and know their Errors ; or are Priests , and so called to instruct the People in the Purity of Christ's Religion . The Sincere , and Ignorant , who want Capacity , or want Opportunity , to know the Truth , I hope God will forgive : The Careless , the Prejudiced ; but , most of all , the obstinately blind , among them , I neither can acquit , nor do I think that God will forgive Them. SECT . V. Q. WHat was the second thing which Your Godfathers , and Godmothers , promised in your Name ? A. That I should Believe all the Articles of the Christian Faith. Q. Where are those Articles to be found ? A. In the Holy Scriptures ; and particularly those of the New Testament . Q. What mean you by the Holy Scriptures ? A. I mean those Books , which thro' the Assistance of the Holy Spirit , were written by Moses , and the Prophets , under the Law ; and by the Apostles and Evangelists of Christ , since the publishing of the Gospel ; to direct us in the Knowledge of God , and of the Duty which He Requires of Us. Q. How do you know what Books were written by these Persons , in order to these Ends ? A. By the Constant , Universal , and Undeniable Testimony both of the Jewish and Christian Church : From the former of which we have Received the Scriptures of the Old , from the latter those of the New Testament . Q. How do you know that these Books were written by the Assistance of the Holy Spirit ? A. By the Authors who wrote them ; who were doubtless no less inspired in what they Wrote , than in what they Taught , of the Gospel of Christ. 2. By the Design of God in the composing of Them ; which was to leave thereby a Constant , Infallible Rule of Faith , to the Church , in all Ages of it . 3. By the Opinion which all Christians from the time that they were publish'd , have had of Them ; and the deference which , upon that account , they have paid to Them. And , lastly , By the Subject-matter of Them , and those internal Marks of Divine Wisdom , and Piety , which are so conspicuous in all the Parts of Them. Q. Do you look upon these Scriptures , as the Only , present , Rule of your Faith ? A. I do : Nor is there any Other certain Foundation , on which to build it . Q. What think you of the Tradition of the Church ? A. Could I be sure that any thing , not contain'd in the Scriptures , came down by a certain , uninterrupted Tradition , from the Apostles , I should not except against it . Nay , I do therefore receive the Holy Scriptures , as the Rule of my Faith , because they have such a Tradition to warrant me so to do . But because there is no such Tradition for any thing besides , therefore neither do I build my Faith upon it : But , on the contrary , do suppose that , by the Providence of God , the Holy Scriptures were purposely written , to prevent those Doubts , those Forgeries , and Deceits , which his Infinite Wisdom foresaw , an Oral Tradition would always have been liable unto . Q. Can the Holy Scriptures alone make your Faith perfect ? A. They Can : Nor ought I to believe any thing as an Article of my Faith , which is not to be found in them , or cannot plainly be proved by Them. Q. What do you think of the Church's Definitions ? A. That I ought to submit to them in whatsoever they define agreeably to the Word of God : But if in any thing they require me to believe what is contrary to the Word of God , or cannot be Proved thereby ; I ought absolutely to reject the One , and am under no Obligation to Receive the Other . Q. But is not this to make your self wiser than the Church ? A. No , by no means ; but only to make the Word of God , of more Authority with me than the Word of Man : Whilst I chuse rather to Regulate my Faith by what God has deliver'd , than by what Man Defines . Q. Are the Holy Scriptures so Plain , and Easy to be Understood , that every One may be Able to judge for Himself what he ought to Believe ? A. In Matters of necessary Belief , they are very plain , even to the most Ordinary Christian : Yet we do not deny but that every Man ought to hear the Church ; and attend to the Instructions of those who are the Pastors of it . Only we say , that neither the Church , nor its Pastors , ought to teach any thing as an Article of Faith ; or Require any Man's assent to it , as such , that cannot be shewn to have been either expresly deliver'd in the Word of God ; or , by a plain and necessary Consequence , be Proved thereby . Q. But how shall the Unlearned be able to know what the Scriptures propose ; seeing they are written in a Language which such Persons do not understand ? A. By Reading them in their Own Vulgar Tongue , into which every Church has , or ought to have them faithfully translated , for the Benefit of Those who do not understand the Languages in which they were Composed . Q. Do you then think that the People ought to be suffered promiscuously to Read the Holy Scriptures ? A. Who shall forbid Them to Read what was purposely designed by God for their Instruction ? The Scriptures are as much the Voice of the Apostles , and Evangelists , to Us of these Times , as their Preaching was to those of the Age in which they lived . And it may , with as good Reason , be Ask'd , Whether we think the People ought to have been promiscuously Suffer'd heretofore to hear the Apostles Preach ; as whether they ought to be Suffer'd promiscuously to Read their Writings Now. Q. But amidst so many Things as the Holy Scriptures deliver , how shall the People be able to judge what is necessary to be Believed by Them ? A. Let them Believe All they meet with there , and then to be sure they will Believe all that is necessary . But for the sake of those who either want Ability to Read , or Capacity to judge , what is most necessary , in Point of Faith , to be known , and profess'd by Them ; the * Church has , from the beginning , collected it into a short Summary ; which every Person , of Old , was Required both to Know , and assent to , before he was admitted into the Communion of it . Q. What is that Summary of which you speak , and which you account to comprehend all the most Necessary Articles of our Christian Faith ? A. It is commonly called The Apostles Creed : not that the Apostles Themselves Composed it ; ( at least not in the very Form in which we now have it ; ) but because it seems to come the Nearest , of any , to the Apostles Times ; and does , with the Greatest Simplicity of Expression , comprehend a short Summary of the Apostles Doctrine . Q. What mean you by the Word Creed ? A. It is the same in Latine , as Belief in English : And it is so called in both from the first words of it , I BELIEVE ; and which in Sense , though not in Expression , Run through every Article of it . SECT . VI. Q. REhearse the Articles of your Belief . A. I Believe in God the Father Almighty , &c. Q. You said that those Words I BELIEVE , were not only the First Words of your Creed , but the most Material ; as running , in effect , through Every Branch of it . Tell me , therefore , what do you mean when you say , I Believe ? A. To Believe , in the General , is to Assent to the Truth of any thing , upon the Sole Authority of the Person who delivers it : Who , if He be a Man only , the Assent which I give to what He says , produces in Me a Humane Faith ; if , as here , He be God , then the Assent which I give to what is deliver'd by Him , is properly a Divine Faith. Q. What is the difference , with respect to Us , between these Two ? A. It is very Great : For because a Man , though never so Wise , and Careful himself , may yet not be honest , and so Impose upon Me : Or should he be never so Upright , may yet , after all his Care , be Mistaken himself , and thereby lead Me into Errour ; therefore in Assenting to what such a One proposes , I can at the most give but such a Belief to it , as is suitable to a meer Humane Testimony . I may Believe what he says to be True , but yet so as not to exclude a Possibility of its being Otherwise . Whereas God being neither capable of being Deceived Himself , nor of Imposing upon any Other ; when I give my Assent to what he has Revealed , I do it not only with a certain Assurance that what I believe is true , but with an absolute Security , that it cannot possibly be false . Q. But why do you say , I Believe , and not WE Believe ; as when you pray , you say , OVR Father , & c ? A. Because though One Man may Pray , yet One Man cannot Believe for another . And however in Charity I may suppose every Christian to believe what is here delivered ; yet since 't is certain there are many Infidels , and Hypocrites , scatter'd up and down among the Faithful , and I cannot certainly distinguish who are indeed Believers , and who not ; neither can I , with an Assurance of Faith , say , WE Believe , because I cannot certainly tell , whether another Man does truly believe these Articles or No. Besides , that this Creed being intended to be the Form , upon the Confession whereof , Persons should be admitted to Baptism ; and in that Case , every One was to make a distinct Profession of his Faith , in order thereunto ; it was fitting the Creed its self should be penn'd after such a manner , as was most proper for the main End for which it was Compos'd . Q. Are all the things contain'd in this Creed to be proved by Divine Revelation ? A. They are all plainly deliver'd to us in the Holy Scriptures ; which being confessed by all Christians to be the Word of God , what is deliver'd by them , must be look'd upon to be delivered to Us by God Himself . Q. What are the General Parts of which this Creed does consist ? A. They are these Four : First , It shews us what is most needful to be Believ'd , and Professed by Us , concerning God the Father : Secondly , Concerning our Lord Jesus Christ : Thirdly , Concerning the Holy Ghost : And Fourthly , Concerning the Church of Christ ; its Duties and Privileges here , and the Blessings and Glory which God has prepared for it hereafter . Q. Do you think it necessary not only to Believe all these things , but also , upon Occasion , to Profess the Belief of them . A. I do think it necessary , whenever our Duty to God ; or the Edification of our Neighbour ; or the Honour of our Religion , shall Require it of Me. Mat. x. 32 . Whosoever shall Confess me before Men , him will I Confess also before my Father which is in Heaven . But whosoever shall deny me before Men , him will I also deny before my Father which is in Heaven . Rom. x. 9 . If thou shalt confess with thy Mouth the Lord Jesus , and shalt believe in thy Heart , that God hath Raised him from the Dead , thou shalt be saved . For with the Heart Man believeth unto Righteousness ; and with the Mouth confession is made unto Salvation . See 1 Pet. iii. 14 . SECT . VII . Q. WHAT is the first Article of your Creed ? A. I Believe in God the Father Almighty , Maker of Heaven and Earth . Q. What is God ? A. He is an Eternal , Infinite , Incomprehensible Spirit ; Immortal , Invisible ; most Perfect himself , and the Giver of all Perfection , to all Other things . Q. How do you profess to Believe in God ? A. I do firmly Believe that there is such a Being as God , Heb. xi . 6 . and that there is but One such Being ; so that besides Him there neither is , nor can be , any Other . 1 Cor. viii . 4.6 . We know that there is none Other God but One : — To us there is but One God the Father . Isaiah xlv . 5 , 6. I am the Lord , and there is None else ; there is no God besides Me : I am the Lord , and there is None else . Q. Upon what Account do you give to God the Title of FATHER ? A. Upon several Accounts , but chiefly on these Two : 1. With Respect to our Lord Jesus Christ , whom , in the next Article , we profess to be his Son : And , secondly , as he may also be accounted our Father . 2 Cor. i. 3 . Blessed be God , even the Father of our Lord Jesus Christ. See Joh. x. 25 , 29 , &c. Q. How do you believe God to be our Father ? A. By Right of Creation ; so he is the Father of all Mankind : 1 Cor. viii . 5 . To Vs , there is but One God the Father , of Whom are all things . By Right of Adoption ; so he is the Father of Us Christians in particular . Eph. i. 3 , 5. Blessed be the God , and Father of our Lord Jesus Christ — Who hath predestinated Vs unto the Adoption of Children , by Jesus Christ , to Himself . Q. What do you mean by the Attribute of ALMIGHTY ? A. I mean Two things : ( 1 st ) That God has a Right of absolute Power , and Dominion , over all the World. Dan. iv . 34 . His Dominion is an Everlasting Dominion , and His Kingdom is from Generation to Generation . And ( 2 dly ) That He has an Infinite Power of Action ; so that He can do all things , and with Him nothing is Impossible . Mat. xix . 26 . Q. Can God then Do All things ? A. He can do All things that are not either simply Impossible to be done , as implying a Contradiction : Or else contrary to his Goodness , and Perfection , to Do ; as to Sin ; to be Ignorant ; and the like . Q. By what Act especially has God manifested Himself to be Almighty ? A. By Making the Heaven , and the Earth . Q. What do you understand by that Expression , The Heaven , and the Earth ? A. I comprehend under it All things that ever were made ; Visible , and Invisible ; as being all Made , and Created by God. Q. How did God Make All these ? A. After Two different Manners . Some He produced by an Immediate Creation : Thus were the Angels form'd , and the Spirits of Men ; And thus was that first Matter produced , of which Moses speaks , Gen. i. 1 . That in the Beginning God Created the Heaven , and the Earth . To the Other parts of the Creation he gave Being , by forming them out of an Antecedent Matter : So he made this Visible World , as we Read , Gen. i. Q. By Whom did God make the World. A. By his Son ; sometimes call'd The Word : Job . i. 3 . All things were made by Him , and without Him was not any thing made that was made . And again , vii . 10 . The World was made by Him. Q. Was this Son , the same JESVS , who afterwards came into the World , to publish the Gospel , and Die for Us ? A. So the Scriptures expresly tell us : Heb. i. 1 , 2. God , who at sundry Times , and in divers Manners , spake in Time past unto the Fathers by the Prophets , Hath in these last Days spoken unto Vs by his Son ; by whom also he made the Worlds . And St. Paul , speaking of him , in Whom we have Redemption through his Blood , even the Forgiveness of Sins ; Col. i. 14 . tells us , Ver. 16. That by Him were All things Created , that are in Heaven , and that are in Earth , Visible and Invisible ; whether they be Thrones , or Dominions , or Principalities , or Powers , all things were Created by him , and for him ; and He is before all things , and by him all things Consist . Q. Is there any thing more comprehended in this Article , with relation to God the Father ? A. This only ; That as God , at the Beginning , thus Created All things ; so having Created them , he has ever since continued to Support and Preserve them . Heb. i. 3 . And that so particularly , that there is not the least thing in the World , to which his Providence does not extend it self . Mat. vi . 26.30 . x. 29 , 30. Q. How do you profess to Believe all this of God ? A. Because though some part of it might have been discover'd by Natural Reason , and accordingly was found out by the Wiser Heathens ; yet the full , and perfect Knowledge of all this , is due to Revelation : And by the Accounts we have of these things in the Holy Scriptures , we both more clearly Understand Them , and are more firmly perswaded of the Truth of Them. SECT . VIII . Q. WHAT does the Second Part of your Creed contain ? A. It contains a short Summary of all Such things as are Necessary to be known , and believed by Us , concerning our Lord and Saviour JESVS CHRIST . Q. How is He here described to Us ? A. By his Person ; his Office ; his Relation to God , and to Vs. And in Iesus Christ , his only Son , our Lord. Q. How is his Person set out , in this Article , to Us ? A. By the Name Which he went by whilst He was upon Earth ; JESVS . Q. How came our Saviour to be called by that Name ? A. He was so called by the express Command of God , deliver'd by an Angel ; first to the Blessed Virgin , Luk. i. 31 . and then to Joseph . Mat. i. 21 . Q. Is there any particular Significancy in that Name , that should move God , in such an Extraordinary manner , to give it to Him ? A. There is : For it denotes a Saviour ; and was given by God to our Blessed Lord to shew , that He was to be the Saviour of the World ; and that No other was to be so : Mat. i. 21 . Thou shalt call his Name Jesus , for He shall Save his People from their Sins . Acts iv . 12 . Neither is there Salvation in any Other ; for there is none other Name under Heaven given among Men , whereby we must be Saved . Q. How was this Jesus to Save the World ? A. By delivering Us both from the Power , and from the Punishment of our Sins ; and by putting us in a way of attaining unto Everlasting Salvation . Tit. ii . 11 , &c. Rom. vi . 4 , 5 , &c. Q. What is the Title given to our Blessed Lord , with respect to his Office ? Q. He is called CHRIST ; which is the same in Greek , that MESSIAS is in Hebrew , or Syriac : And is as much as to say , the Anointed . Joh. i. 41 . We have found the Messias , which is being interpreted , ‖ the Christ. Joh. iv . 25 . I know that Messias cometh , which is called Christ. Q. Why had our Saviour this Title given to Him ? A. To shew , that as by the Ceremony of Anointing heretofore , God consecrated Those whom he called to some certain Offices ; so was this Jesus to be separated , though not by a Visible Vnction , yet by the Invisible Power , and Grace of the Holy Spirit , for all those Offices , to which Men were Anointed , by God's Command , under the Law. Act. x. 38 . God Anointed Jesus of Nazareth , with the Holy Ghost , and with Power . Q. What were those Offices , to which Men were consecrated , by the Ceremony of Anointing , under the Law ? A. They were chiefly Three ; to the Office of a Prophet , a Priest , and a King. Q. Was our Saviour to be consecrated to All These ? A. He was ; and that by express Prophecies , before his Coming into the World. See Psal. xlv . cx . Deut. xviii . 15 , 18 , &c. Isa. ix . 6 . lxi . 1 . Q. How did God Anoint him to these Offices ? A. The Holy Ghost came upon him ; and God , by a Voice from Heaven , declared him to be his Son , and commanded all the World to Hear him : Mat. iii. 16 , 17. And he Received the Spirit without Measure , for the Discharge of all of Them. Joh. iii. 34 . Q. You say , that God before Prophesy'd of such a Christ ; Did the Jews know that He had done so ? A. Yes ; and at that very time that Christ came into the World , they Generally expected the coming of Him. Mat. xi . 2 . Joh. iv . 25 . vii . 31 . Luke iii. 15 . Q. How then came it to pass , that They did not more readily Receive Him ? A. Because they had flatter'd themselves with the Expectation of a temporal Prince ; who should deliver them from their Enemies , and Restore again the Kingdom unto Israel : And therefore they could not bear the disappointment of Receiving such a Messias , as our Saviour professed himself to be . Luke xxiv . 21 . Act. i. 6 . Q. What Security have we , that this was indeed the Messias , of whom Moses , and the Prophets Spake ? A. The Greatest that can be Imagin'd . ( a ) He came at the exact Time that the Messias was to Come . ( a ) Gen. xlix . 10 . Malach. iii. 1 . Dan. ix . 25 ▪ 26. (b) He descended of the Tribe out of which the Messiah was to proceed . Gen. xlix . 9 , 10. Isa. xi . 1 , 10. comp . Mat. i. Luk. iii. (c) He was born at the Place where the Messias was to be born . Mich. v. 2 . Mat. ii . 1 . He was conceived of a Virgin , as the Messias was to be conceived . Isa. vii . 14 . Mat. i. 25 . Luk. i. 27 , 34. Besides all which , he had such extraordinary Witness born to him , as is not to be Gain-said . God raised up a Singular Fore-runner to prepare the Way for him . Being come into the World , He Own'd him , by a Voice from Heaven , to be his Son : Mat. iii. 17 . He himself wrought such Miracles , as no One ever did : Joh. vii . 31 . ‖ He empower'd his Disciples to work the Same Miracles in his Name , and for the Confirmation of his Authority . Mat. x. 7 , 8. Mark xvi . 17 , 18. Being put to Death at the Instigation of the Jews , He was by God raised again the Third Day from the Dead ; and , in the presence of his Disciples , visibly taken up into Heaven , where he now sitteth at the Right-hand of God. Acts i. 3 , 9. Q. You said that Jesus was called Christ , because he was to be consecrated by the Holy Ghost to the several Offices , to which Men were Anointed under the Law : Tell me therefore , How does it appear that this Christ was a Prophet ? A. It is manifest that He exercised all the Parts of the Prophetick Office. He foretold things to Come . Jo. ii . 19 . Mat. xvii . 22 , 23. xxiv . 2 , &c. He declared God's Will to the World : And he commission'd his Disciples , to Go and Publish the same Doctrine of Salvation to all Mankind . Mat. xxviii . 19 , 20. Mar. xvi . 15 . Q. How do you believe Christ to have been a Priest , seeing He was not descended of a Priestly Tribe , or Family . Heb. vii . 14 . A. As the Scriptures teach me to believe : I believe him to have been a Priest not according to the Legal Institution ; but of another , and more ancient Kind : after the Order of Melchisedeck . Psal. cx . 4 . Heb. v. 10 . vi . 20 . vii . 14 , &c. Q. What is the Order of which you speak ? A. It is evident that when God chose the Tribe of Levi , and the Family of Aaron , to minister unto him under the Law , He took them instead of the First-born of Every Tribe , and Family , who , by virtue of their Birth-Right , had the Priesthood belonging to them . Exod. xix . 22 . xxiv . 5 . Now Melchisedeck living before this was done , was a Priest by that ancient Right , and not According to the Law. But then besides this , He was a King too ; and so the High-Priest over his People . Now such a Priest , and Prince together , was Christ over his Church . Heb. vii . 1 , 2. Again : Of Melchisedeck we know not either who went before him , or who succeeded Him in these Offices . So that his Priesthood , as to us , was a solitary Priesthood , in which as He succeeded None , so neither does it appear that any succeeded Him. And such also is the Priesthood of Christ : There was never any such High-Priest before , nor shall there ever Rise up Any like him . Heb. vii . 3 , 6. — 23 , 24. Q. Wherein did He exercise this Office ? A. In all the Parts of the Priestly Function : He offer'd up himself a Sacrifice for our Sins . Heb. vii . 27 . ix . 12 , 26 , 28. Having done this , He Ascended into Heaven , there to Appear in the Presence of God for Vs , Heb. ix . 12 , 24. And He Blesseth us , not only by delivering Us hereby from the Punishment of Our Sins , but by Sanctifying our Souls ; and so freeing Us , in great Measure , even from the Present Power of Them. Heb. ix . 14 . x. 10 , 14 , 16 , 17. Q. How does it appear that Our Lord was not only a Prophet , and a Priest , but a King also ? A. The Scripture expresly calls him so : Jo. xii . 15 . xviii . 37 . and that Authority which He has all along exercised over his Church , proves him to have been so . Q. What is that Authority ? A. While he was yet upon Earth , He gave Laws unto his Church , for the Regulation of the Lives and Actions of Those who should become Members of it . Mat. vii . 24 , 26. These Laws he establish'd with the Royal Sanction of Rewards and Punishments : Mat. vii . 19 , 21. He settled a Ministry , for the Conduct of his Church under Him : Jo. xx . 21 , 22 , 23. He Rules in the Hearts of the Faithful , by his Spirit . He has already begun to subdue our Enemies , Sin , the Devil , and Death : And he will hereafter utterly destroy them . 1 Cor. xv . 24 , 25 , 26. He now sits , in full Power , at the Right-hand of God , Interceeding for Us : And , at the End of the World , he will descend from thence with Glory , to Judge the World , and so put in execution his Promises , and Threatnings ; by Infinitely Rewarding Those who shall be found to have Observed his Laws ; and exceedingly Punishing those who shall have broken them : Mat. xxv . 31 , &c. SECT . IX . Q. WHAT is that Relation which Christ is here said to have to God ? A. He is His Only Son. Q. In what Respect do you believe Christ to be the Son of God ? A. He is called so in the Holy Scriptures upon several Accounts : * As he was Conceived by the Holy Ghost of the Virgin Mary : Luk. i. 45 . * As He was anointed by the Holy Ghost to the Office of the Messiah : Jo. x. 34 . * As he was Begotten again of God when he Raised Him from the Dead : Act. xiii . 33 . Rom. i. 4 . And , lastly , * as being Raised from the Dead , He was made by God the Heir of All things . Heb. i. 3 . Q. In which of these Respects do you here profess to believe , that Jesus Christ is the ONLY Son of God ? A. Precisely speaking , in none of them all ; though yet I acknowledge the most of them to be so proper to Him , as not to be capable of being applied to any Other . But when I here profess Christ to be God's ONLY Son , I do it upon a much higher , and more excellent Foundation ; namely , upon the Account of his Eternal Generation , and that Communication which God the Father thereby made of the Divine Nature to Him. Q. Do you then look upon Christ to have been made by God Partaker of the Divine Nature ; and so , to have been from all Eternity , God , together with Him ? A. If I believe the Scriptures to give a true Account of the Nature of Christ , so I must believe : For I find the same Evidences in them of the Godhead of Christ , that I do of that of the Father . Q. What be those Evidences ? A. First , they give the Name of God to him ; and that in such a Manner as plainly shews it is to be understood , in its most proper Import , and Signification . Jo. i. 1 . xx . 28 . Rom. ix . 5 . 1 Tim. iii. 16 . 1 Jo. v. 20 . Phil. ii . 6 . Secondly , they ascribe the most proper , and incommunicable Attributes , of God to Him. Such as Omnipotence ; Jo. v. 17 . Rev. i. 8 . xi . 17 . Omniscience : Jo. xvi . 30 . xxi . 17 . Luk. vi . 8 . comp . Jo. ii . 24 . Rev. ii . 23 . Immensity : Jo. iii. 13 . Mat. xviii . 20 . xxviii . 20 . Jo. iii. 13 . Immutability : Heb. i. 11 , 12. xiii . 8 . and even Eternity it self : Rev. i. 8 , 17. xxii . 13 . Prov. viii . 22 . Mich. v. 2 . Isa. ix . 5 . To him , Thirdly , they ascribe such Works , as can belong to None that is not God. The Creation of the World : Jo. i. 3 , 10. Col. i. 16 . Heb. i. 2 , 10. The Preservation of it : Heb. i. 3 . Miracles : Jo. v. 21 , 36. vi . 40 . The Mission of the Holy Ghost : Jo. xvi . 7 , 14. xiii . 26 . And , in short , all the Works of Grace , and Regeneration : Jo. v. 21 . x. 16 . xiii . 18 . Act. xvii . 31 . xx . 28 . Eph. v. 26 , &c. Add to this , Fourthly , that he is there shewn to be Honoured as God : Jo. v. 23 . Heb. 1.6 . Prayer fs made to him : Act. vii . 59 . 1 Cor. i. 2 . Faith , and Hope are directed to be put in Him : Jo. xiv . 1 . Psal. ii . 12 . Praises and Thanksgivings are Given to Him. Jo. xiv . 1 . Rev. iii. 5 . Glory , and Honour , are rendred to Him. Rev. v. 13 . compare iv . 11 . And no wonder ; since , Lastly , the Nature of God is therein also expresly ascribed to Him : Heb. i. 3 . Phil. ii . 6 . Col. ii . 9 . compare Col. i. 15 , 19. Q. But if Christ , therefore , be God , as well as the Father , how can He be called the Son of God ? A. Because he Received his Divine Nature from the Father ; who is the Beginning , and Root , of the Divinity ; and has communicated his Own Essence to Christ : Who , therefore , though he has the same Nature , and so , in that , is Equal with the Father ; yet is He in Order after him ; as being God of God. Q. How does it appear that Christ Received his Divine Nature from the Father ? A. It can only be known by that Revelation which God has made of it in the Holy Scriptures : Where he is , for this Reason , said to be the Brightness of his Glory , and the express Image of his Person , Heb. i. 3 . The Image of the invisible God : Col. i. 15 . 2 Cor. iv . 4 . to be from God : Jo vii . 29 . to have Life from the Father : Jo. v. 26 . and the like . And upon this Account it is , that our Saviour himself says , that the Father is greater than he : Jo. xiv . 28 . That he can do Nothing of Himself , but what he seeth the Father do : Jo. v. 18 , 19. Or if this be not yet plain enough ; they tell us farther , in express terms , that he is the Begotten , and the Only begotten , Son of the Father , Jo. i. 14 , 18. iii. 16 , 18. Heb xi . 17 . 1 Jo. iv . 9 . v. 1 . Q. But will not this make the Holy Ghost , as much God's Son , as Christ ? And how then is Christ his Only Son ? A. In Matters of this kind , which are so far above our Capacities , and of which we know Nothing , but what God has been pleased to Reveal to Us , we must speak , as God , in his Word , has taught us to speak . Now the Scriptures no where call the Holy Ghost , the Son of God ; nor God , the Father of the Holy Ghost : And therefore though we know not what the precise Difference is , yet because the proper Act of a Father is to beget ; we say that Christ Received his Divine Nature from God by Generation ; but of the Holy Ghost we say , as the Scriptures do , that He Proceedeth from the Father : Jo. xv . 26 . and is the Spirit not of the Father only , but of the Son also . Gal. iv . 6 . Rom. viii . 9 . Phil. i 19. 1 Pet. i. 11 . Q. What is the last Respect in which our Saviour is here Represented to Us ? A. His Relation to Vs : OVR LORD . Eph. iv . 5 . 1 Cor. viii . 5 . Rev. x. 6 . Q. How is Christ OVR Lord ? A. As he is God , together with the Father ; and as by Him God Created the World ; so has he the same Original Right of Dominion with him , and is Lord of All his Creatures . Q. Is there not some Other ground for this Title , and which Restrains it in a particular Manner to Mankind ? A. Yes , there is : Inasmuch as by his Coming into the World , and Dying for Us , he Redeemed Us from Death , and so became Our Lord , by virtue of that Purchase which thereby he made of Us. Q. When did Christ begin , in this Respect , to be Our Lord ? A. He entred , in part , upon this Authority before his Death , though not without Respect to his dying for Us : As is Evident from his publishing his Gospel ; abrogating the Law ; and setting out the Conditions of Life and Death to Mankind . Hence , before his Death , he asserted to himself the Power to forgive Sins : Mat. ix . 2 , 6. But the full exercise of his Dominion , he entred not upon till after his Resurrection ; when , as himself declared to his Apostles , Mat. xxviii . 18 . All Power in Heaven and Earth was given unto Him. See Eph. i. 20 , 21. Q. How long will Christ continue , in this Respect , to be Our Lord ? A. Christ will continue to be Our Lord for Ever ; and of his Kingdom there shall be no End : Luk. i 32 , 33. But then as the subject Matter of a great part of that Authority which he now exercises over his Church , is proper only to the present State of it , and will determine at the Day of Judgment ; so will all the farther exercise of such Authority cease together with it . Christ , as Mediator , must Reign , till he has put all his Enemies under his Feet ; till Sin , Death , the Devil , and all Wicked Men , shall be destroy'd ; and all his Faithful Servants , be delivered from the Power of them . Psal. cx . 1 . 1 Cor. xv . 25 . But that being done , Christ will deliver up this Authority , to God , even the Father : 1 Cor. xv . 24 . Nevertheless , still , as God-Man , he will continue to Reign with , and over , his Saints , to all Eternity , in Heaven : And so make good what Daniel foretold concerning him , Dan. vii . 14 . That his Dominion is an Everlasting Dominion ; which shall not pass away ; and his Kingdom that which shall not be destroyed . SECT . X. Q. WHAT does your Creed teach you farther to Believe concerning our Lord Jesus Christ ; in the following Articles which Relate to Him ? A. All such Matters as are necessary to be Known , and Believed by Us , with Relation to the great Work of our Redemption , which was accomplish'd by Him. Q. By what means did Christ accomplish the Redemption of Mankind ? A. By giving up Himself to the Death upon the Cross for Us. 1 Pet. i. 18 , 19. Q. How could Christ , whom you believe to be God , die ? A. He took upon him our Nature , He became Man , like unto one of Us ; and being found in fashion as a Man , he yielded up himself to Death , even the Death of the Cross for Us : Phil. ii . 7 , 8. Act. xx . 28 . Q. After what manner was Christ made Man ? A. Not by the Conversion of his Divine Nature into the Humane ; nor by any Confounding of the Two Natures together : But by Vniting our Humane Nature to His Divine ; after a Singular manner , and such as cannot be perfectly Express'd by Us. Q. Were then Two distinct Natures , the Divine and Humane , Vnited together in Christ ? A. Yes , there were : And that in such wise as to make the same Jesus Christ , by the distinction of the Two Natures , in the Vnity of the same Person ; become truly , and really , at Once , both God , and Man. Q. How was Christ made Man ? A. He was Conceived by the Holy Ghost , and Born of the Uirgin Mary . Q. How could Christ be conceived by the Holy Ghost ? A. Not by the communication of any part of his Own Substance to Him ; but as that Blessed Spirit set Nature on Work , and took away the need of any Human Concurrence to his Production : And as , having thus prepared a Body for him , of the Substance of the Virgin ; he breathed into it a most Perfect , Reasonable Soul. Q. Wherefore was it needful for the Holy Ghost to do this ? A. Both for the Honour , and Purity of our Blessed Saviour : † That so he might come into the World free from all tincture of Sin : * And also , that by the extraordinariness of His Birth , He might fulfil the Prophecies , which God had before deliver'd concerning it . Q. How was Christ born of the Virgin Mary ? A. The Substance of his Body , was derived from that of the Blessed Virgin : He grew in her Womb ; and at the full time of her Delivery , she brought him into the World : And upon all these Accounts , she was as much his Mother , as any Other Woman is Mother of the Child that is born by Her. Q. Had our Saviour then a Real Body , like unto One of Us ? A. He had both a Real Humane Body , Luke xxiv . 39 . 1 Jo. iv . 2 , 3 and Rational Soul ; Mat. xxvi . 28 . Luk. xxiii . 46 . And was in all things like unto Us , only without Sin. Heb. ii . 17 . iv . 15 . Q. Wherefore do you give the Title of Virgin , to the Mother of our Lord ? A. To testify our belief , that in the Production of our Saviour she had no knowledge of any Man , but was at once a Mother , and a Virgin : Not to determine any thing of her Condition afterwards ; though we piously suppose , and it has been Generally Received , that she still continued , as she then was , a Virgin. Q. Should not this Relation of the Blessed Virgin to our Saviour , oblige Us to pay a more than Ordinary Respect to her ? A. No doubt it should : And therefore it will become us always to mention her with Honour ; to imitate her Vertues ; and to give thanks to God , for that extraordinary Favour which he was pleased , to bestow upon her , that she should be the Mother of our Lord. Luke . i. 48 . Q. What think you of that Worship , which , upon this Account , is paid to Her , in the Church of Rome ? A. As of the grossest Idolatry that , it may be , was ever committed in the World : Such as no Good Christian can think of without horrour ; nor any One partake of , without the hazard of his Salvation . Q. What is that Worship , of which you speak such hard Things ? A. It is the most proper Worship of God. * They pray to her in all their Religious Service : * They put their trust in her : they Rely upon her for * Grace , and * Salvation : * They consecrate particular Offices of Devotion to her : * They erect Societies to her Honour : * They depend more on her Mercies , than Christs ; and * Recur much oftner to her , than to him , for Pardon , and Forgiveness . SECT . XI . Q. YOU said , that the End of Christ's being Born of the Virgin Mary , was , that he might thereby be in a Capacity of Dying for Us : Tell me , therefore , how did Christ do this ? A. He Suffer'd under Pontius Pilate ; was Crucified , Dead , and Buried . Q. Who was Pontius Pilate ? A. He was Governor of Judaea , under Tiberius the Roman Emperor , at the time of Christ's Death ; and condemn'd our Saviour to be Crucified . Q. Why do you take notice of the Person under Whom Christ Suffer'd ? A. For several Reasons . 1. To fix the time of his Suffering , which had been particularly foretold by the Prophet Daniel , 490 Years before it came to pass . 2. To shew that at that time the Sceptre was departed from Judah , and so the time of Jacob's Prophecy , concerning the Coming of the Messiah , accomplish'd . And , 3. To account for the Manner of Christ's Death ; which was also extraordinary , and foretold by the Prophets : Crucifixion being not a Jewish , but a Roman , kind of Punishment . Q. How came Pontius Pilate to condemn our Saviour to this Death ? A. He did it to satisfy the Importunity of the Jews , after having plainly declared , that he was not worthy to die . Mat. xxvii . 24 . Luk. xxiii . 14 , 15. . Q. What do you Observe from this ? A. The same which the Providence of God evidently design'd to declare by it ; viz. That Christ suffered for Our Sins , not for any Evil that Himself had done . Q. Did Christ suffer any thing before his Crucifixion ; that you say , first , he Suffer'd ; and then that he was Crucified ? A. Yes , (a) very much : He was Betray'd by One of his Own Apostles , was Deny'd by Another ; * was Forsaken by them All. ‖ He was Accused as a Rebel , and False-Prophet by the Jews ; † was Evil-intreated by the Souldiers ; Hurried from the Chief Priests to Pilate ; thence to Herod ; from him back to Pilate again . He was Blind-folded ; Buffeted ; Scourged ; Crown'd with Thorns ; Spit upon : He carry'd his Own Cross through the City : And besides all this , underwent that Inward Grief , and Anguish of Mind in the Garden , which much surpass'd all that he endured upon Mount Calvary . Mat. xxvi . 37 , 38. Mar. xiv . 33 , 34. Q. Wherefore was Christ Crucified ? A. To fulfil both the Types , and Prophecies , concerning his Death . Gen. xxii . 6 . Numb . xxi . 9 . comp . Jo. iii. 14 . Psal. xxii . 17 . Zach. xii . 10 . And , in the next Place , to deliver Us from the Curse of the Law , by Making himself a Curse for Vs. Gal. iii. 13 . Q. How did Christ suffer all this ? A. Only in his * Humane Nature : His Body bore all the Inflictions of the Jews , and Souldiers , without : His Soul was the Seat of all his Fears , and Horrours , and Pains , which he felt within . The † Divine Nature only gave worth , and value , to what the Humane bore . The same Person was God , and Man , who underwent all this : But the Man only Suffer'd ; the Divine Nature , neither did , nor could Suffer any thing . Q. Wherefore to his being Crucified , do you add , that he Died ? A. Because though Crucifixion 〈◊〉 was Capital Punishment , and extended unto Death , yet it was not necessarily , in its self , Mortal . So that Christ might have been Crucified , and yet for all that , not have Died. Q. Was it necessary to our Redemption , that Christ should Die ? A. It was : For the Wages of Sin is Death : Rom. vi . 23 . and without shedding of Bloud there could be no Remission : Heb. ix . 22 . And therefore we could not have been deliver'd from Death , on any other Terms , than by Christ's dying in our stead . Whereas by dying , He has made a full Satisfaction for our Sins ; has taken away the Sting of Death ; And conquer'd him who had the Power of Death , that is , the Devil . Heb. ii . 14 . ix.x. Rom. v. 6 , 8. 1 Cor. xv . 55 , 57. Q. How was Christ's Body disposed of , after he was Dead ? A. It was decently , and honourably Buried , by Joseph of Arimathea , and Nicodemus , principal Men among the Jews ; and that according to the Prophecies of God to that purpose . Mat. xxvii . 60 . Mar. xv . 46 . Jo. xix . 38 , &c. comp . Psal. xvi . 9 . Isa. liii . 7 , 8. Q. What became of his Soul , while his Body lay in the Grave ? A. He therein Descended into Hell. Psal. xvi . 10 . Act. ii . 31 . Q. What does the Word Hell signify ? A. It is diversly Used in the Holy Scriptures . Sometimes it signifies the (a) Grave : (b) Sometimes the State of the Dead : And sometimes ( especially in the New Testament ) it denotes the (c) Place of the Damned , wherein they are to be tormented for Ever and Ever . Q. In which of these Significations do you here understand it ? A. In the first it cannot be taken : For of the Burial of Christ's Body there was mention before ; and a Soul cannot Go into the Grave . Neither can it be taken in the last ; for Christ finished all his Sufferings on the Cross : Jo. xix . 30 . and had nothing to undergo in the Place of Torments . Q. But might not Christ descend thither , to triumph over the Devil in his Own Place ? Or to deliver from thence , all such as should there Believe in Him ? A. Something of this , I confess , has been suggested ; but without any sufficient Arguments to support it . Q. What then do you take to be the true Meaning of this Article ? A. It is evident that it must Refer to the Place whither Christ's Soul went in its State of Separation : Acts ii . 31 . Now what that Place was , seems clearly pointed out to us in the Holy Scriptures . For , First , Our Blessed Saviour promised the penitent Thief , but a little before his Death , that That Day he should be with him in Paradise : Luk. xxiii . 43 . And , Secondly , As he was Expiring , he gave up the Ghost , with these Words , Father , into thy Hands I Commend my Spirit . Christ therefore having now finish'd his Passion , expired upon the Cross. His Body was laid in the Sepulchre ; his Spirit Return'd unto God that gave it ; and together with the Soul of the Penitent Thief , was carry'd by the Holy Angels into Paradise , where the Souls of the Righteous rest till the Day of the Resurrection . And from thence it return'd on the third Day , and was again Reunited to its Body , as Ours also shall be , at the Day of Judgment . Q. What is your Opinion of the Limbus Patrum , or Prison , in which those of the Church of Rome suppose the Souls of Holy Men , who dyed before the time of Christ , to be shut up : And to deliver whom , they say , our Saviour now went down thither ? A. As of a meer Fiction , for which there is not the least ground in Scripture , ‖ but much to the contrary ; and fit to keep Company with their Other Dream of Purgatory since . SECT . XII . Q. WAS Christ to continue always under the Power of Death ? A. No , but the contrary was foretold concerning Him : That God would not leave his Soul in Hell , nor suffer his Holy One to see Corruption . Psal xvi . 10 . Acts ii . 31 . Q. How was he deliver'd from the Power of the Grave ? A. He Rose again the Third Day from the Dead . Q. How do you understand these Words ? A. That upon the Third Day after his Death , his Soul and Body , which had been separated from One Another , were , by the mighty Power of God , brought together again , and vitally United to One Another . And so the same Jesus who was dead , became again alive ; or , as it is in my Creed , Rose again the Third Day from the Dead . Q. Did Christ Raise Himself from the Dead ? A. I before said , that he was Raised by the mighty Power of God : Nor could any thing less than a Divine Power have done it : Eph. i. 19 , 20. Yet as Christ was God , as well as Man , so he did also , upon that account , concur to his Own Resurrection . And thus the Scripture tells us , Jo. ii . 19 . Destroy this Temple ( says Christ to the Jews ) and in Three Days I will Raise it up . Jo. x. 17 , 18. Therefore doth my Father Love me , because I lay down my Life that I may take it up again . No Man taketh it from me , but I lay it down of my self : I have Power to lay it down , and I have Power to take it again . Which is also , by the way , another Evident Argument to prove that Christ is God. Q. How does it appear that He did thus Rise from the Dead ? A. By the Testimony of Those who were Eye-witnesses of it : And saw Him first cruelly put to Death , and afterwards beheld Him Alive again . Q. Are the Persons who give testimony hereunto , such as may be securely Rely'd upon , in a Matter of this Moment ? A. They are : For , First , we have the Testimony of his most bitter Enemies , as well as of his Friends , to prove his Death : Mar. xv . 39 , 44 , 45. Mat. xxvii . 62 , &c. Nor will the Sufferings which He underwent , permit Us to doubt of it : Jo. xix . 33 , 34. And , Secondly , as for his being Alive after ; the Jews , who set a Guard upon his Sepulchre , on purpose to prevent his being Stollen away , and the Pretence of his Resurrection , which they were afraid his Disciples had design'd to Raise thereupon , yet could not deny , but that in despight of all their Care , He was Gone out of the Sepulchre ; and what was become of Him they could not tell . Mat. xxvii . 62 , &c. xxviii . 11 , &c. Q. But what positive Witness have you , of his being Alive after his Crucifixion ? A. We have the † Witness of his * Apostles ; of his * Disciples ; of above * Five hundred Persons , who saw him , and conversed with him ; and many of which died for the Testimony which they gave unto it : None ever went back from it . We have besides this , the Witness * of ‖ Angels : The Witness * of a (a) Persecutor , by this very Assurance converted into an Apostle . And , lastly , the Witness * of (b) God Himself ; who , without all dispute , enabled the first Preachers of this very Article to work wonderful Miracles , in Confirmation of it ; and thereby as effectually , as could be desired , Gave his Own Evidence to the truth of it . Q. Why do you add the Circumstance of the Time of his Resurrection ; that He Rose the Third Day ? A. To shew that he Rose according to the Types , and Prophecies , that had gone before concerning Him ; and upon the very Day that He himself had foretold he would Rise . Jon. i. 17 . ii . 10 . compare Mat. xii . 38 . — Mat. xvi . 21 . Jo. ii . 19 , 20. Q. How does it appear that it was the Third Day on which he Rose ? A. * He Suffer'd on the Sixth Day , being Our Friday , between Nine and Twelve a Clock in the Morning : † He Rose on the First , commonly called , Our Sunday Morning after ; and so was Dead , part of Friday ; all Saturday ; and part of Sunday . For the Jews computed the Day from the Evening ; and so Saturday Night , Six a Clock , the First Day of the Week , according to them , began . Q. Was there any thing Remarkable in the Day on which he Rose ? A. It was the Day on which God had before designed he should Rise . And therefore , on this Day , the Sheaf of the First-fruits , by which their Harvest was to be consecrated , was lifted up before God , among the Jews ; Lev. xxiii . 10 . to signify , that Christ , our First-fruits , should on this Day be Raised up by God from the Dead ; and so become a Surety to Us , of our future Resurrection . See Rom. xi . 16 . 1 Cor. xv . 20 , 23. Q. What is the special Importance of this Article to Us ? A. It is very great : Inasmuch as , First , It does beyond contradiction confirm the Divine Authority of our Blessed Lord ; Rom. i. 4 . and the Truth of our Religion : Rom. viii . 33 , 34. And , in the next Place , does Assure Us , that the Price of our Redemption was fully paid by Him ; Rom. iv . 25 . and is a Pledg to Us , that as Christ was raised from the Dead , so shall our mortal Bodies be quickned also , by the same Spirit of Christ , which dwelleth in Vs. Rom. vi . 5 , 9. viii . 11 . SECT . XIII . Q. HOW did our Blessed Lord dispose of Himself , after that he was Risen from the Dead ? A. He continued upon the Earth , Forty Days , with his Disciples , both to Confirm them in their Belief of his Resurrection : Jo. xx . 19 , 25 , 27. Act. i. 3 . and to Instruct them more fully in all those things , which they were afterwards to preach to the World : Acts i. 3 . And then , at the End of them ; He Ascended into Heaven ; where he now Sitteth at the Right-hand of God , the Father Almighty . Q. After what Manner did Christ Ascend into Heaven ? A. He went up Visibly in the Presence of all his Disciples . A Cloud came down under his Feet ; and he mounted by degrees in it . They follow'd him a long time with their Eyes ; till at last having lost Sight of Him , but yet still looking after him to the Place Where he passed , Two Angels appear'd to them , and thus confirm'd them in the Truth of what they had seen ; Ye Men of Galilee , why stand ye gazing up into Heaven ? This same Jesus which is taken up from you into Heaven , shall so Come in like manner , as ye have seen Him Go into Heaven . Acts i. 9 , 10 , 11. Q. Did Christ Ascend in the same Body , in which He conversed with his Disciples , after his Resurrection ? A. He did Ascend in the same Body ; and has assured Us thereby , that We shall hereafter be Received up thither in our Bodies , as well as Souls ; and so Reign , in Both , together with Him. Q. Into what part of Heaven did Christ Ascend ? A. He ascended into the Highest Heaven ; where God does in a singular Manner shew his Majesty , and Glory . And therefore our Creed tells us , that being ascended into Heaven , he * sat down at the Right-hand of God , the Father Almighty : Where also He shall continue , till he shall come again from thence to judge both the Quick , and the Dead . Luk. xxii . 69 . 1 Cor. iii. 1 , 2. Q. What do you mean by the Right-hand of God ? A. Not to Represent God under the Figure of a Man ; nor to intimate any particular ‖ Posture of Christ Above ; though having a Humane Body , he might well enough be described in it . But , as by the One , I understand a Place of Power , Honour , and Authority ; 1 King. ii . 19 . Psal. xvi . 11 . xliv . 3 . Luk. xxii . 69 . Heb. i. 3 , 4. So , by the Other , I suppose is meant , the settled Possession , and Enjoyment of all these : Prov. xx . 8 . Heb. x. 12 . And the Sense of the whole I take to be this ; That Christ being Ascended up into Heaven , was immediately thereupon enstated by God in the full Possession of his Regal Office , and Dignity ; and † shall continue to enjoy it , till he shall have finish'd the whole Work of our Redemption : By bestowing Glory , and Salvation upon all his faithful Servants ; and by finally destroying , in Hell-fire , all the Enemies of his Power and Dignity . Q. Does our Saviour do any thing , at present , for Us , with God in Heaven ? A. Yes ; he perfects his Priestly Office there , by Interceding Effectually with God for our Forgiveness : As the High Priest under the Law , when he went into the Holy Place , before the Ark , with the Bloud of the Sin-offering , did thereby finish the Propitiation which he was to make , for the Sins , and Offences , of the People of the Jews . Rom. viii . 34 . 1 Tim. ii . 5 . Heb. ix . 11 , 12 , 24. 1 Jo. ii . 1 . SECT . XIV . Q. HOW long shall our Saviour Christ continue to Sit , and Intercede for Us , at God's Right-hand ? A. Till the End of the World : Which being Come , He shall Return from thence with Glory to Iudge both the † Quick and the Dead . Acts iii. 21 . The Heavens must Receive him till the times of Restitution of all Things . And then , This same Jesus , which was taken up into Heaven , shall so Come in like manner , as he was seen to Go into Heaven . Acts i. 11 . Q. What do you mean by that Phrase , the Quick , and the Dead ? A. By the Quick , I understand those who shall be found Alive on the Earth at the Day of Judgment : 1 Cor. xv . 51 . 1 Thess. iv . 15 . By the Dead , those who shall have before departed out of this Life . And I make mention of Both to shew , that ALL Men shall be judged ; And that ‖ Christ shall be the Judge of ALL. Acts x. 42 . 2 Cor. v. 10 . 2 Tim. iv . 1 . 1 Pet. iv . 5 . Q. Do you then believe that there shall be a General Day of Judgment , to the whole World ? A. I do believe there shall be such a Day , and that most Solemn , and Terrible : Mat. x. 15 . xi . 22 , 24. xii . 36 . Jo. v. 22 , 25. Acts xvii . 31 . Rom. ii . 5 , &c. 2 Pet. ii . 9 . iii. 7 , Heb. vi . 2 . ix . 27 . 1 Jo. iv . 17 . Jude 6. * Wherein , first , the Angels shall Sound the Trumpet ; at the Voice of which , all that are in the Graves shall Arise , and Come forth , and be Gather'd together into One certain Place : † Then our Saviour shall come down in the Clouds of Heaven , with Power and Great Glory ; and the Books shall be Open'd , and the Judgment sit ; and every Man be judged out of the things which are Written in those Books , according to his Works . See Mat. xxv . 31 . comp . Mat. xxiv . 30 . Q. After what Manner shall this Judgment be transacted ? A. The particular Manner is unknown to Us : Yet this we are told , that we shall then be call'd to an Account for all that we shall have done in the whole Course of our Lives here on Earth . Every evil Work ; every foolish , and wicked Word ; every secret Thought , shall be brought to light . Nothing that we now covet the most to hide , but shall be then disclosed . And we shall be either Acquitted , or Condemn'd , according to what we shall have done , whether it be Good , or whether it be Evil. Eccles. xii . 14 . 1 Cor. iv . 5 . 2 Cor. v. 10 . Mat. xii . 36 . Rom. ii . 5 . Rev. xx . 12 . Q. Shall there be any particular Method observed , in the Proceedings of this Judgment ? A. Yes , there shall : For , First , The ‖ Just shall be Raised , and Judged , and Acquitted ; and Caught up into the Air , at some convenient distance from the Earth , where , with the Holy Angels , they shall fill up the Retinue of our Blessed Saviour . Then the * Wicked shall be Raised , and brought to Judgment : And being condemn'd , not only by Christ , and his Saints , but by the Sentence of their Own Consciences , they shall , together with the Devils , † be driven away by the Angels thereunto appointed , into their Place of Torments . Which being done , Our Saviour shall , together with all his Saints , Return triumphantly to Heaven , and there Reign in Glory at the Head of them for Ever , and Ever . Mat. xxv . 1 Thess. iv , &c. SECT . XV. Q. WHat does the THIRD PART of your Creed contain ? A. It contains all that is needful to be Known , and Profess'd by Us , with Relation to the Holy Ghost . Q. What do you account needful to be believed concerning Him ? A. Not only that there is a Holy Ghost ; but that he is the Third Person in the ever-blessed Trinity ; and partakes , as such , of the same Divine Nature , with the Father , and the Son. Q. How does this appear ? A. By the plain Testimony of the Holy Scriptures ; by which alone we are capable of knowing any thing , in these Matters . Now those Sacred Writings evidently speak of him , not only as a Person ; but as a Divine Person ; and that distinct both from the Father , and from Our Lord Jesus Christ. Q. Wherein do the Holy Scriptures speak of this Blessed Spirit , as of a Person ? A. * They give him the Proper Names of a Person : God ; Acts v. 3 , 4. Lord ; 2 Cor. iii. 17 . The Spirit ; 1 Sam. xvi . 14 . Jo. xvi . 13 . The Comforter ; Jo. xiv . 26 . xvi . 7 , &c. * They ascribe to Him the Properties of a Person ; Vnderstanding , 1 Cor. ii . 11 . Will , 1 Cor. xii . 11 . * They Represent Him as doing Personal Acts : He is Sent ; He Cometh ; Goeth ; Heareth ; Teacheth : Jo. xiv . 26 . xv . 26 , 27. Jo. xvi . 7 , 13 , &c. Is Tempted ; Resisted ; Grieved : Eph. iv . 30 . Speaketh ; Commandeth ; Intercedeth : Acts x. 19 . xiii . 2 . Rom. viii . 26 . * They join him with those who are confessedly Persons ; viz. God the Father , and our Lord Jesus Christ. In the Form of Baptism : Mat. xxviii . 19 . In St. Paul's Wish for the Corinthians : 2 Cor. xiii . 14 . In St. John's Catalogue of Witnesses : 1 Jo. v. 7 . They Oppose him to such Spirits , as We All allow to be Persons : 1 Sam. xvi . 14 . * They represent him under Personal Apparitions : Mat. iii. 16 . Acts ii . 3 . and by all this undoubtedly assure Us , that He is a Person . Q. By what Arguments from the Holy Scriptures do you prove , that He is a Divine Person ? A. By the same by which I before shew'd the Son so to be . They ascribe to him the Names of God : Acts v. 3 , 4. 2 Cor. iii. 17 . The Attributes of God : Heb. ix . 14 . Psal. cxxxix . 7 . Job xxvi . 13 . The Honour of God. They tell us , That He is the Spirit of God : 1 Cor. ii . 11.17 . That a Sin may be immediately committed against Him : Mat. xii . 31 . That his dwelling in Us , makes our Bodies the Temples of God : 1 Cor. iii. 16 . That Christ , by being Conceived by him , became the Son of God : Luke i. 35 . They teach us to Baptize in his Name , together with those of the Father , and Son : Mat. xxviii . 19 . And shew Us even St. Paul himself paying a Religious Invocation to him : 1 Thes. iii. 12 , 13. 2 Thes. iii. 3 , &c. Q. How do you prove him not only to be a Divine Person , but a Person distinct both from the Father , and the Son ? A. He proceedeth from the Father ; and therefore is not the Father : Jo. xv . 26 . He is sent by the Son ; and therefore is not the Son : Jo. xvi . 7 , 15. He is sent , sometimes by the Father , in the Name of the Son ; and sometimes by the Son , from the Father ; and therefore is neither the Father , nor the Son : Jo. xiv . 26 . xv . 26 . Q. But did not you before say , that there is but One God ? And how now do you say , that the Father is God , the Son is God , and the Holy Ghost is God ? A. That there is but One God , the Holy Scriptures plainly declare ; and even Reason it self confirms it to Us. And yet the Same Scriptures as plainly declare , Every One of these Three to be God. And the only way we know of Reconciling these Two , seemingly contrary , Assertions ; is to say , that these Three partake of One , and the same Divine Nature , communicated from the Father , to the Son ; and from Both to the Holy Ghost : And that therefore They together make but One God. Q. How can it be possible that Three distinct Persons , should so partake of the One , Divine Nature , or Essence , as All together to make but One God ? A. That is not my Concern to determine : This I am sure , that if the Scriptures be ( as We all allow that they are ) the Word of God , what they plainly deliver must be true , because it is , in effect , delivered by God himself ; who can neither be Himself deceived , nor will deceive Me. Now that they deliver both these Propositions to me ; That the Father is God , the Son is God , and the Holy Ghost is God : And yet , that there are not Three Gods , but One God : I am as sure , as I can be of any thing that is spoken , or written , for my Understanding . That therefore both these Assertions are True , and Credible , I am sure . But how , or after what manner , I am to understand them , so as to remove all shew of Contradiction in them , this the Holy Scriptures have not Revealed ; nor do I therefore presume to pronounce any thing , more particularly , concerning it . Q. Why then do you say that they are Three Persons , and but One , in the Divine Essence ? A. Because I know not how better to express the Vnity , and Distinction of them ; and they are Terms which the Church has long Received ; and I see no Reason to depart from them , unless I knew of some better , and more apt Expressions , to Use in their Stead . Q. Is there any thing farther needful to be known , concerning the Holy Ghost ? A. Yes , there is ; and that is with Relation to his Office : That it is he who Sanctifieth Me , and All the Elect People of God. Q. How is it that the Holy Ghost does this ? A. He Regenerates Us at our Baptism : Jo. iii. 5 . Tit. iii. 5 . Gal. v. 15 . He Vnites Us unto Christ : 1 Cor. xii . 12 , 13. 1 Jo. iii. 24 . Co-operates with Us in all our Religious Vndertakings : 2 Cor. ix . 5 . He Illuminates our Vnderstandings : Psal. cxix . 18 . Acts xvi . 14 . Disposes our Wills : Phil. ii . 12 . Settles us in the Faith of Christ : Eph. ii . 8 . Phil. i. 29 . Heb. iv . 2 . Enables us to fulfil our Duty : Rom. viii . 14 . Gal. v. 16 . Helps our Prayers : Rom. viii . 26 , 34. 1 Jo. v. 14 . Fortifies us against Temptations : 1 Cor. x. 13 . And Carries us through all the Dangers , that either our Own Weakness , or the Cunning , and Malice of the Devil , may raise against Us ; to draw us away from , or hinder Us in Our Duty . Phil. i. 6 . 1 Cor. . i.8 . 2 Cor. i. 22 . Eph. iv . 30 . Q. Will the Holy Ghost alone do all this for Us ? A. No , but we must Use our Own Endeavour , if ever we mean to be assisted by him . It is by the Grace of the Holy Spirit alone , that we are Able to do those things which God , and our Duty , Require of Us. But that Grace is not to exclude , but to assist and perfect our Own Endeavours ; and to enable us thereby to do that , which , without it , we should never have been able to have done . Phil. ii . 12 . Work out your own Salvation with Fear and Trembling : For it is God which Worketh in you , both to Will , and to Do , of his Good Pleasure . Q. By what means may we obtain this Help of the Holy Spirit ? A. By fervent Prayer to God for his Grace : Luke xi . 9 . and by a diligent Care to use that Portion of it , whatever it be , which God hath given Us , to his Honour , and Service : Mat. xiii . 12 . xxv . 29 . And upon our doing of which , not only that Grace which we have already , shall be sure to be continued to Us , but greater Degrees shall be added to it . 2 Pet. iii. 18 . Q. Are these the only Ends for which the Holy Spirit was given by Christ , to his Church ? A. No ; His Operations are very many , and can hardly be particularly Enumerated . He not only Regenerates , and Sanctifies Us ; Disposes us to our Duty ; and Fortifies Us against Temptation ; but moreover , Directs us in Our Doubts ; Comforts us in our Afflictions ; Supports us in our Troubles ; Arms us against the Fear of Death ; Gives us Strength , and Courage , in Trials and Persecutions : And , in such Cases as he sees needful , Seals our Souls , with such an Inward Sense , and Assurance of God's Favour , as makes us firmly satisfied of our future , Everlasting , Salvation . Rom. v. 5 . viii . 14 , 17. 2 Cor. i. 22 . Eph. i. 14 . Gal. iv . 6 . Q. How long shall the Holy Ghost continue thus to Comfort , Sanctify , and Guide , the Faithful ? A. As long as there shall any Faithful Remain in need of his Assistance : Which because there will be to the End of the World , therefore Christ has promised , that He shall also , till then , continue to Conduct , and Govern , his Faithful Servants . Jo. 14.16 . Mat. xxviii . 20 . SECT . XVI . Q. WHat does the FOVRTH , and Last Part of your Creed Relate to ? A. To the Church of Christ : Its Duty and Privileges here ; and its future Hope of Glory and Immortality hereafter . Q. What is the First Thing which you are taught to believe concerning Christ's Church ? A. That there is a Holy Catholick Church . Q. What is that Church , of which this Article speaks ? A. It is the Vniversal Church of Christ ; the General Assembly of All those , who from the time of the first publishing of the Gospel , to this Day , have believed in Christ ; or shall hereafter profess his Faith , to the End of the World. Q. How can such a Church be the Object of our Faith ? A. Not as to that part of it which we see , and communicate with ; but chiefly in these Two Respects . First , As we Believe , by the Word of God , that those who have Gone before Us , in the true Faith of Christ , and the Fear of his Holy Name , though out of all Visible Communion , at present , with Us , do yet Live to God ; and are still Members of Christ's Church , though in a different State from Us ; and shall , together with Us , be gather'd into One Glorious Society at the last Day . And , Secondly , As , upon the same Grounds , we do also farther believe , that in all the Ages yet to come , to the End of the World , Christ shall continue to have a Church upon Earth ; So that no Power of Men , or Malice of the Devil , shall ever be able utterly to Root it out , or to destroy it . Q. How can a Society , consisting of such different Members , and those at so great a distance , both in Time and Place , from One Another , yet all together make but One Church ? A. Because how different so ever the Members of this Church may otherwise seem to be ; yet they are all * United together under One Head , the Lord Jesus : * Are * Sanctified , and Ruled , by the same Holy Spirit : * Endued with the same Love to God , and towards One Another : * Live by the same Laws : * Profess the same Faith : * Partake of the same Sacraments : * Have the same Hope of Salvation set before them : * Worship the same God , by the same Advocate , and Saviour Jesus Christ : And ( as to what concerns all the true , and lively Members , of this Society ) * shall one Day be Gathered together into One actual Place , and Portion ; in the Glorious Kingdom of God for Ever . Q. Wherefore , do you give this Church the Title of Catholick ? A. Upon several Accounts , but chiefly these Two : First , To distinguish it from the Jewish Church ; which was confined to a certain People ; and was to continue , but for a certain Time : Whereas the Christian Church takes in all Mankind ; and is to last to the End of the World. Psal. ii . 8 . Acts x. 34 , 35. Mat. xxviii . 19 . Mark xvi . 15 . Luk. xxiv . 47 . 1 Cor. xii . 13 . And , Secondly , To shew that in this Creed , which comprehends what is to be Believed by all Christians ; we profess not our Faith of any One , determinate , Church ; which may cease , and fail ; ( such as the Church of England , or Church of Rome ; ) but of the Catholick , or Vniversal Church of Christ ; as that which shall never fail ; and to which , alone , the Promises of God belong . Q. May not any One , determinate Church , be called the Catholick Church . A. No , it may not ; any more than London may be called England ; or England , the Whole World. The Catholick Church , is the Vniversal Church ; and that neither Ours , nor any other particular Church is ; nor , whilst there are more such Christian Churches in the World , can be . But , a Catholick Church , a Particular Church may be called : And such Ours is ; though that of Rome , I doubt , will hardly be able to make a Good Pretension to this Title , any more than to the Other . Q. Do you make a difference then , between A Catholick Church , and THE Catholick Church ? A. There is certainly a wide difference between them . THE Catholick Church , is , as I before said , The whole Church . But A Catholick Church , implies no more than a Sound part of it ; a Church in Communion with the Catholick Church of Christ , in opposition to the Conventicles of Hereticks , and Schismaticks : Who , whatsoever they may pretend , are really no parts of the Catholick Church ; nor shall be consider'd by Christ , as such . Q. Whom do you account Hereticks , and Schismaticks ? And how does it appear that they are not Parts of the Catholick Church ? A. The Catholick Church , is that Church which professes the true Faith which Christ , and his Apostles deliver'd to it ; and that , if not free from All Errour whatsoever , yet without any such Errours , as destroy the Foundation of that Doctrine , which was committed to its Custody . Now a Heretick is One , who not only Errs in some Matters of lesser moment , but in Matters of such Consequence , as subvert the very Foundation of Christianity . But he who does this , can never be a Member of that Church , whose Doctrine he not only does not Receive , but rejects : And who by his Errours destroys that very Faith , by which alone he can be intituled to the Character either of a true Disciple , or a sound Member of Christ's Church . Q. But why may not Schismaticks be accounted true Members of Christs Church . A. Because none are Schismaticks but such as forsake , and cut themselves off from , the Communion of the Catholick Church . Now it is a Contradiction that those should continue Members of the Catholick Church , who by their Own voluntary departure from it , have renounced the Communion of it . Q. Do you look upon the Church of England to be a true part of the Catholick Church ? A. It certainly is : Inasmuch as it professes the true Catholick Faith , deliver'd in the Holy Scriptures , and drawn up in the Creeds of the Church ; and , by the most ancient Councils , acknowledged to be sufficient to denominate those who profess'd according thereunto , to be truly Catholick Christians : And also holds Communion with all such Churches as profess the same Faith ; and , as far forth , as they do so . Q. What is your Opinion of the Church of Rome , in this particular ? A. That she is both Schismatical , and Heretical . Schismatical ; in cutting off all Others from her Communion , who will not profess her Errors , and submit to her Vsurp'd Authority : Heretical ; in professing such Doctrines as quite destroy the Foundations of Christianity ; and are inconsistent with that Truth , which yet she pretends to maintain . Q. In what Respect do you believe the Catholick Church to be Holy ? A. As both the * End of Christ in Gathering of it ; the * Rules he has given to it ; the * Promises he has made it ; * It s Sacraments , * Ministry , all its * Ordinances , were design'd to make it Holy. But especially , as * All Those who are indeed the Faithful Members of it , are actually Sanctify'd by the Grace of the Holy Spirit : And so are truly , though imperfectly , Holy , now ; and shall be made altogether Holy , and without Spot , hereafter . Eph. 5.25 . SECT . XVII . Q. WHat is the first Duty , or Privilege , belonging to those who are Members of Christ's Church ? A. The Communion of Saints . Q. What do you mean by Saints ? A. Though the Word , in our Language , be more Restrain'd ; yet in that , in which this Creed was composed , it may indifferently denote either Holy Persons , or Holy Things : And this Article may very well be extended to both of Them. Q. Whom do you mean by Holy Persons ? A. Though all Christians in General , are so called in Scripture ; and we are Charitably to presume that All such are Holy Persons : Yet , by Saints , we are most properly to understand , such as answer the End of their Calling , by a Lively Faith , and a Holy Conversation ; in which Two , the Gospel-Saintship seems to consist . Q. With Whom , and in what Things , do you believe such Persons to have Communion ? A. I believe that all the true Members of Christ's Church , have a Right of Fellowship , or Communion , with God the Father , and our Lord Jesus Christ ; as they are Received into Covenant by the One , through the Death , and Passion , of the Other . ‖ I believe that they have a Fellowship with the Holy Ghost , by his Dwelling in Them , and Sanctifying of Them. * I believe that they have Fellowship with the Holy Angels ; who both Minister unto them in their Exigencies , and have a most tender , affectionate Concern for Them. † I believe that they all have a Fellowship with One Another , as * Members of the same mystical Body of Christ ; * Professors of the same Faith ; * Heirs of the same Promises ; * Guided by the same Spirit ; and * Governed by the same Laws : And I believe that they ought , as living Members , * to have a Fellowship of Love , and Charity , also towards Each Other . And , Lastly , I believe that they have a Right of Communicating in all the Ordinances of the Gospel : In the Prayers of the Church ; in the Ministry of the Word and Sacraments ; and whatsoever else hath been ordain'd by Christ , or establish'd in the Church , for the common Good , and Benefit , of all the Members of it . Q. Do you not , by this Account of the present Article , utterly shut out those from any part in it , who yet are most commonly called Saints ; I mean , Such as have departed this Life in the Fear of God , and the Faith of Jesus Christ ? A. No , by no means : I believe them to partake in this Communion also ; as they are still living Members of Christ's Holy Catholick Church . And therefore I believe , that They have a Fellowship , no less than We , with God , and Christ. That they are Sanctified by the same Spirit ; Are Visited by the Holy Angels ; Have some kind of Fellowship with One Another ; and with Vs also , however separated , by Death , from Us. Q. Wherein do you suppose their Fellowship with Us to consist ? A. I look upon the Case to be much the same with Us , as it is with Members of the same Civil Society upon Earth ; when they are , in a foreign Country , far distant from One Another . * We are Members of the same Church ; * Vnited to the same Head ; * Sanctified by the same Spirit ; * Heirs of the same Promises ; * Shall , in a little time , be in the same Place , and State ; and when the End of the World comes , * we shall All be translated to the same Glory and Happiness , in God's Heavenly Kingdom . Q. To what Offices of Communion does this Belief oblige Us , at present , towards Each Other ? A. To the Members of Christ's Church still Living , it obliges Us to Love and Charity ; to mutual Prayers for , and Help of , Each other ; in all such Things as may promote the Salvation of Us all . How the Saints departed maintain Communion with Us , We cannot tell . Probable it is that they do , in general , pray for us , as it is certain they wish well to Us. But for our selves , who are yet here on Earth ; we must Bless God for the Grace he was pleased to bestow upon Them ; and by which they were delivered from the Sins , and Temptations of this Evil World ; and enabled Faithfully to serve him unto the End. We must set before Us their Examples , and Imitate their Vertues . We must account of them as Living Members of Christ's Body ; and be not only Ready , but Desirous , to Go to them , whenever it shall please God to call for Us. We must take care decently to dispose of their Bodies ; and faithfully to fulfil , as much as in Us lies , what they have left in trust with Us , to be done for Them after their departure . Q. What think you of that Honour which is paid to Them in the Church of Rome ? A. It is not only Vain , and without all Warrant from God's Word ; but is indeed Superstitious , and Idolatrous . To Pray to any Creature , and He at a vast Distance from Vs ; In the House of God ; with all the Outward Marks of Adoration ; nay , and oftentimes , in the same Words , and in the same Breath , that We pray to God ; and that , lastly , with a Confidence that the Person so pray'd to , can Hear our Prayers , and Answer our Desires ; being evidently to Give to the Creature the Honour due to the Creator ; which cannot be done without the Peril of Idolatry . SECT . XVIII . Q. WHat is the next Privilege which you believe does , of Right , belong to those , who are the Members of Christ's Church ? A. The Forgiveness of Sins . Q. What is Sin ? A. It is the Transgression of God's Law , 1 Jo. iii. 4 . Whether by our Omitting to do what that Required us to have done ; Or by Our doing any Thing contrary to its Commands . Q. What mean you by the Law of God ? A. The Will of God , howsoever made known to Us ; whether by the Light of our Own Consciences , or by the Declarations of his Word ; especially that which is deliver'd to us , in the Books of the New Testament . Q. How does God forgive Sin ? A. He washes away the stain of it by his Sanctifying Grace ; r and Remits the Punishment of it ; for the Sake , and through the Merits , and Mediation of Jesus Christ , our Saviour . Q. What Assurance have we that God will thus Forgive Us our Sins ? A. The Covenant of the Gospel is founded upon the Promise of it : So that if we Believe that Christ died for our Sins , we must also Believe that God , for Christ's sake , will forgive all those , who truly Repent of their Sins . Luk. xxiv . 47 . Acts v. 31 . xiii . 38 . xxvi . 18 . Eph. iv . 32 . Q. Is this the peculiar Privilege of the Church of Christ ? A. So the Scriptures tell us : There being no Other Name under Heaven given among Men , by which we must be Saved , but only that of the Lord Jesus . Acts iv . 12 . Q. From whom is this Forgiveness to be Sought ? A. Who hath Power to forgive Sins but God only ? Mark ii . 7 . Of Him therefore it must be sought , in the Name of Jesus Christ. Q. But has not Christ left a Power with his Church to forgive Sins ? A. He has left with his Church a Ministerial Power , to declare forgiveness of Sins , to all such as truly Repent of them , and Believe in him . And when the Ministers of his Word , are called in to the Assistance of Sick , or Scrupulous Persons ; they may , upon the Supposition of a true Repentance , pronounce , in God's Name , the Pardon of their Sins to them . But in this they only deliver the Sentence of God ; which , if the Sinner be truly Penitent , God will infallibly make Good : Otherwise , it will be of no Use to them ; because it was erroneously , though charitably , Pass'd upon Them. Q. But does not the Church of Rome , ascribe much more , to the Absolution of the Priest , than this ? A. Yes , it does : Nor is this One of the least Presumptuous , or least Dangerous , of its Errours . They tell Us , that the Sentence of the Priest , in this Case , is not only Declarative , but Judicial . And , which is yet worse , they add ; that though a Sinner be not affected with such a Sorrow for his Sin , as would Otherwise be sufficient to obtain God's Pardon ; yet , by rightly Confessing to a Priest , his Sins shall be forgiven ; and an Entrance Opened into Heaven , by the Power of the Keys , in Absolution . By the former of which , as they Usurp upon the Prerogative of God. Mark ii . 7 . So do they , by the latter , lay a very dangerous Stumbling-block in the way of Wicked Men ; whilst they Encourage them to Rely on such a Sorrow for the Forgiveness of their Sins , as will certainly fail , and Ruin them in the End. SECT . XIX . Q. WHat is the Third Privilege promised by God to Christ's Church ? A. The Resurrection of the Body . Q. Shall not All Men whatsoever be Raised again at the last Day ? A. They shall . Q. How then is this a Privilege of those who are the Faithful Members of Christ's Church ? A. Because though all Men shall be Raised , yet not All after the same Manner . The Bodies of the Faithful shall be raised in a most Blessed , and Glorious State : 1 Cor. xv . 42 , &c. They shall be perfected in all their Parts , and Qualities ; shall be render'd an Habitation fit for a Glorified Soul to dwell in ; and be prepared for the Enjoyment of an Everlasting Felicity . And thus to Rise ; in such a State , and for such an End , is certainly a very Great Benefit , and the peculiar Privilege of Christ's Holy Church . Q. How then shall the Wicked be Raised ? A. Their Bodies shall also be Restored to them ; and that in such a State , as to be capable of Undergoing for Ever those Torments which God has prepared for Them. But their Resurrection shall be to Shame , and Misery : And what is the Blessing of the Righteous , shall to the Wicked be a means of Encreasing their Pain , and Enlarging their Punishment . Q. Shall we Receive the same Bodies , we now have , at the Resurrection ; or shall some Other Bodies be prepared for Us ? A. The very Nature of a Resurrection does unanswerably prove , that we shall Receive our Own Bodies ; And the End of it confirms it to Us : Our Bodies being therefore Raised , and Restored to Us , that we may be Rewarded , or Punish'd , in the same Estate both of Soul and Body , in which we had done Things Worthy either of Reward , or Punishment . Q. Shall All Mankind , not only Good , and Bad , but Every Single Person , of either kind , be Raised at the Last Day ? A. All that ever died shall be Raised : Jo. v. 20 . 2 Cor. v. 10 . But many will be found , at the Last Day , Alive on the Earth . Now they shall not die , nor , by consequence , Rise from the Dead . But they shall be Changed : That is to say , The Men of that Age , ( whether Good or Bad ) shall , by the mighty Power of God , be put into the same State with those who being Dead , were Raised from the Dead : And so be brought , with them , before the Judgment Seat of Christ : 1 Cor. xv . 51 . 1 Thes. iv . 15 . SECT . XX. Q. WHAT shall follow upon the Resurrection ? A. The Last , and General Judgment of Mankind ; which being pass'd , and the Sentence pronounced upon Every One , according to his Works ; It shall Immediately be put in Execution : The Wicked shall Go into Everlasting Punishment , but the Righteous into Life Everlasting . Mat. xxv . 46 . Q. Shall the Wicked , as well as the Righteous , live for Ever ? A. They shall ; if such a State of inexpressible Misery , as they shall be condemn'd to , may be called Living . For they shall never cease to be ; nor ever cease to be tormented to all Eternity . Mat. x. 28 . xxv . 41 , 46. xviii . 8 . Compare Mark ix . 44 . Q. How then is Everlasting Life a Privilege of the Church of Christ ? A. As the Resurrection of the Body , was before said to be . That Life which alone deserves to be so called ; that Happy and Glorious Life , which God has prepared for the Faithful in his Kingdom ; That is the Singular Privilege of Christ's Church , and of the Faithful Members of it . The Other , is rather an Everlasting Duration ; a State of endless Dying , rather than an Everlasting Life . Q. But can it be consistent with the Justice , and Mercy of God , to punish the temporary , and transient Sins of Men , with an Everlasting State of Misery , and Sufferings ? A. We must confess it so to be , or say , ( which is as Unreasonable ▪ as it would be Wicked ) that God will deal Unjustly , and Unmercifully with Sinners , at the Last Day . For certain it is , that this he has declared shall be the Result of their Evil-doings . Q. Why may we not by the Everlasting Death , and Everlasting Punishment , of which the Scriptures speak , on this Occasion ; understand rather the final Destruction of such Wicked Persons ; than an Eternal Continuance of Them in Pain , and Misery ? A. Because the Scriptures have plainly declared , were Men willing to understand it , that by Everlasting Punishment , is meant Everlasting Torment . That their Worm shall not die , nor their Fire be quenched ; but they shall dwell in Everlasting Burnings . Mark ix . 44 . Isa. lxvi . 24 . That there shall be weeping , and wailing , and gnashing of Teeth . Mat. viii . 12 . xiii . 42 , 50. All which Phrases , howsoever they be understood , must denote Suffering , as well as Punishment : An Eternity of Pain , not an Eternal State of Death , and Insensibility . Besides that Everlasting Death , or Destruction , would not otherwise be , properly speaking , an Everlasting Punishment . For as soon as Men are thus Dead , they cease to suffer ; and , for that very Reason , cease to be punish'd . And one may as well say , that a Malefactor , who was Executed for his Crimes a Hundred Years ago , still continues to be punish'd by the Magistrate ; as that after a Man should be once annihilated , he should afterwards continue to be Punish'd , for his Sins , by God Almighty . Q. Wherein do you suppose the Everlasting Happiness of the Righteous shall Consist ? A. As to the Particulars of it , they are altogether Unknown to Us ; nor indeed are we able in our present Estate , perfectly to comprehend the Greatness of them . Thus much , in General , we are told ; that we shall be placed in a most Glorious , and Perfect State ; free from all Sin , and from all Misery : Where we shall Enjoy all the Pleasure , and Satisfaction , that our Natures , vastly enlarged , shall be capable of . We shall dwell in the Presence of God ; shall be continually entertain'd not only in the Contemplation , but with the Fruition , of all the Riches of his Goodness , and Glory . We shall be Companions with the Holy Angels ; and pass our time , in the Greatest Love of God , and of One Another , that can be imagined . We shall turn all our Service , into Praise , and Wonder ; shall have nothing left to wish , or desire of him . And we shall both Love , and Serve , and Praise him , with such Rapture , and Satisfaction ; with such Joy to our selves , as well as such Fervour towards God ; as no Thoughts can Conceive , nor is it possible for us , by any Words , to express the Greatness of it . SECT . XXI . Q. WHat was the Third Thing , which your Godfathers and Godmothers promised for you at your Baptism ? A. That I should Keep God's Holy Will and Commandments , and Walk in the same All the Days of my Life . Q. Do you account it to be Necessary for you , herein also , to fulfil what they Promised for you ? A. I do ; and that so Necessary that I cannot be Saved without it . Q. Do you then expect to be Saved by Virtue of your Own Good Works ? A. God forbid : On the contrary , I am perswaded that when I shall have done All that I can , I shall be but an Vnprofitable Servant : Luk. xvii . 10 . But however , I must sincerely Endeavour , what in Me lies , to keep God's Commandments ; and then I am assured that God will Reward Me , not according to my Works , but according to his Own Mercy , and Promises to Us , in Jesus Christ. Q. Are you able , of your self , by your Own Natural Strength , to Keep God's Commandments ? A. No , I am not : For in Me , that is to say , in my Flesh , dwelleth no Good Thing . Rom. vii . 18 . It is the Grace of God which must work in me , both to Will , and to Do , according to his Good Pleasure . Phil. ii . 13 . Q. Being thus assisted by the Holy Spirit , can you Perfectly keep God's Commandments ? A. No , I cannot ; nor will it ever be possible for me , in this Life , to do it . I must serve God Sincerely , with all my Heart ; I must serve him Zealously , with all my Strength ; I must Go as far as I can , and as the Measure of the Grace which he is pleased to allow me , will enable me to do , towards Perfection : But to discharge a Perfect , that is to say , an Vnsinning Obedience , to God's Commandements , this neither I can ; nor did ever any One else , but he who was God as well as Man , do it . For , in many Things , we Offend all : And if we say that we have no Sin , we deceive our selves , and the Truth is not in Vs. Jam. 3.2 . 1 Jo. i. 8 . Q. Will not this Undervalue the Grace of the Holy Spirit , by which we are Sanctified ? A. Not at all : Forasmuch as I ascribe to that the Glory of all the Good I do ; and take to my self the Shame , of whatsoever is Evil , or Defective , in Me ▪ Q. What think you of Those of the Church of Rome , who , notwithstanding ▪ this , talk of Works of Supererrogation : and thereby pretend not only Perfectly to keep God's Commandments ; but to do even More , than God Required them to have done ? A. I think that they neither understand Themselves , nor their Duty : It being certain , that the Measure of our Duty , is to Love the Lord our God with all our Heart , and with all our Soul , and with all our Strength : Beyond which , as it is not possible for any Man to Go ; so neither is there any that can justly say , He has ever , for any long time together , absolutely come up to the utmost height of it . Q. Seeing then our Obedience cannot be brought to Perfection in this Life ; what is that Obedience which God does Now Require of Us in Order to our Salvation ? A. It is the Obedience of an Honest , Humble , Sincere Heart : Such as Leads us , in the First Place , to an Vniversal Obedience of All God's Commandments . Secondly , to a hearty Endeavour to come up to as perfect a Discharge of Our Duty , according to the Measures of them , as our present Condition will admit of . And that , Thirdly , with Constancy , and Perseverance , unto our Lives End. Mat. x ▪ 22. 1 Cor. i. 8 . 1 Pet. i. 13 . Heb. x. 38 , 39. Rev. ii● 10. SECT . XXII . Q. HAS there been any such Summary Collection made , of the main Branches of what we are to Do ; as we Had in the Creed , of what we are to Believe ? A. There is such a Collection , and that deliver'd by God himself ; in what we commonly call the Ten Commandments . Q Do those Commandments which were Given by God to the Jews , still continue in force , and Oblige Us Christians ? A Yes , they do ; Mat. v. 17 , &c. and that in Some measure more Strictly than they did Them : The most part , if not All of them , having been either more fully Expounded , or more perfectly Delivered to Us , by Christ in the New Testament , than they were first given by God to the Jews in the Old. See Mat. v. vi.vii . Chapters . Q. Why do you call Them the Ten Commandments ? A. Not only because they have been usually divided into that Number ; but because they were Originally delivered so by God ; and are accordingly so called by Moses . Exod. xxxiv . 28 . Deut iv . 13 . Q. What do these Commandments in General Refer to ? A. To the Two Great Branches of Our Duty ; Our Duty towards God , and Our Duty towards Our Neighbour . Q. What Authority Have you for this Division of these Commandments ? A. The Authority of our Blessed Saviour , Mat. xxii . 37 . And indeed God Himself seems to have had Regard unto it , when he commanded Moses to prepare Two Tables for Them : On the One of which , were to be Engraven Those which concern our Duty towards God ; on the Other , Those which contain our Duty toward our Neighbour . Exod. xxxi . 18 . xxxii . 19 . xxxiv . 1.4.28 . Q. How many Commandments does each of these Tables comprehend ? A. As to the Commandments themselves , it is not doubted by Any , but that Those of the First Table end with that which Concerns the Sabbath ; and that the Second begins with that which Requires Us to Honour our Father , and our Mother . But in Dividing the Commandments of Each Table , there is a difference between Vs , and Those of the Church of Rome . For they join the Two First into One ; and then , to complete the number of Ten , divide the Last into Two : And so assign , not as we do , Four to One Table , and Six to the Other ; but Three to the First Table , and Seven to the Second . Q. Is it a Matter of Any Moment , How each Precept is divided , so long as All are Retained ? A. In its self it is not : But as the Design of this New Division was to enable them thereby to drop the Second Commandment , against their Image-Worship , altogether ; ( and which accordingly , from thenceforth they did oftentimes Omit , in their Common Books of Devotion ; ) so it is certainly of Great Moment to be taken Notice of . Now the First , and Second Commandments , have apparently a Different Prospect , and were design'd to Prohibit Two very different Things . But the Last Commandment solely Respects the Sin of Coveting : And if the difference of the Instances which are Given in it , the better to clear , and inforce the Observance of it , be sufficient to make a Several Command , according to the Distinction of them ; They may as well divide it into Six , or indeed into Six hundred Commands , as into Two. For at this Rate , Thou shalt not Covet thy Neighbour's House , will be One : Thou shalt not Covet thy Neigbour's Wife , Another : Nor his Man-Servant , will be a Third : Nor his Maid-Servant , a Fourth : Nor his Ox , a Fifth : Nor his Ass , a Sixth : Nor any Thing that is his ; a Hundred more , in One General Expression . Q. But is there not One Great Branch of Our Duty here wanting , namely , Our Duty towards our Selves ? A. There is not : For all those Duties which we so call , have a manifest Regard , more or less , to our Duty to God , and our Neighbour ; and may be comprised under the Offices relating to Them. At least , since there is no Duty of this kind but what is Required by God of Us , the better to fit us for his Service , and Acceptance ; it must be confess'd , that the First Commandment alone , will take in , whatsoever of this Nature may seem wanting in the Whole . Q. Is there any other Division of these Commands , that may be fit to be taken Notice of , before we proceed to the particular Consideration of Them ? A. There is yet One ; namely , That of these Commandments , some are Positive , and declare what we are to Do ; as the Fourth Commandment of the First Table ; the Fifth in the Second . Others are Negative , and shew Us what we are to Avoid ; As all the Others of Both Tables . Q. What do you Observe from this Distinction ? A. A Great Difference with Respect to our Obligation to Obedience . For ( 1 st ) The positive Commands , though they are always in force , and therefore Oblige all who have any Concern with them , and so long as they are under the Power of them ; yet they do not extend to All Persons , nor Oblige at All Times . As for Example : To Honour our Father and Mother , is a Duty of Eternal Obligation . But then many there are , Who have no Father , nor Mother ; and therefore neither can They lie under any Obligation to Honour Them. Again ; To Observe the Sabbath Day to keep it Holy , is a Command that never Ceases to Oblige . But yet should a Man be made a Prisoner , or a Slave , in a Pagan , or Other Country , where he had no Means , nor Opportunity to Observe it ; whilst he lay under those Circumstances , he would not be Guilty of any Sin by not Observing of it . But now the Negative Commands , not only Oblige always , but all Persons ; at all Times ; and in all Circumstances . And therefore , to Worship any other God , besides the Lord : To make any Graven Image , to bow down before it , and worship it : To take God's Name in Vain : These , and the like Prohibitions , oblige Men to a constant , uninterrupted Observance of them ; be their Circumstances , or Conditions of Life , what they will. Nor can it , at any Time , or upon any Occasion , be lawful for any Man , To worship another God ; To make a Graven Image to worship it ; To take God's Name in Vain ; and the like . Q. Have you any thing farther to Observe from this Division ? A. This only ; that these Two kinds mutually Include one Another : So that when God commands any Duty to be perform'd , we are to understand that he does , by the very same Command , forbid whatsoever is contrary thereunto , to be done by Us. And again , when he forbids any thing to be done ; he does thereby Require Us to fulfil the Opposite Duty , imply'd ; as well as to avoid the Sin which is expresly taken Notice of . To clear my meaning in an Instance of Each Kind . God commands us , in the Fourth Commandment , to keep holy the Sabbath-Day ; and that by Sanctifying of it to a Religious Rest : And , by the same Commandment , he forbids Us to do any servile Work upon it ; or any thing whereby this Day , may be unhallow'd , or profaned by Us. And this would have been understood , by the Other part of the Command , though God had not expresly taken notice of it . In like manner ; When in the Sixth Commandment , God forbids us to Commit Murder ; we are to understand , that we are not only prohibited thereby to stab , or poison , our Neighbour ; but are Required to do , what in Us lies , to Cherish , and Preserve his Life : To help him , if he be assaulted by Another ; to feed , and cloath him , as far as we are able ; and to prevent , according to Our Ability , whatsoever may bring him in danger of losing of it . Q. Are there any Other General Rules that may be of Use to us , in the Vnderstanding of the Commandments here proposed to Us ? A. There are Several such Rules ; but those of most consequence seem to be these Four. First , That in every Commandment , the General thing Express'd , comprehends under it all such Particulars , as either directly depend upon it ; or may Fairly , and Reasonably , be Reduced to it . Thus the Seventh Commandment , though in express Terms , it Forbids only the Sin of Adultery ; yet , under that General , is to be extended to all manner of Fornication , Vncleanness , Lasciviousness ; not only to all unchast Actions , but to all wanton Words , Thoughts , Desires : To all immodest Behaviour , and indecent Attire . To whatsoever , in short , may intrench upon that Gravity , and Reservedness , which our Religion Requires of Us ; or may be apt to tempt Us to such Sins as are here forbidden : Such as high and full Diet ; soft Cloathing ; the Company 〈◊〉 Younger , especially of wanton Women ; from all which we must abstain by vertue of this Commandment : As also , from all Places of Danger ; such as Play-houses , Balls , Dancings , Musick-meetings , and the like . Q. What is the next General Rule to be Observed , in the Interpreting of these Commandments ? A. That where any Duty is Required , or Sin is Forbidden ; we are to Reckon our selves obliged thereby , to Vse all such Means as may Enable Vs to Fulfil the One , and to Avoid the Other . Thus , because in the Eighth Commandment we are Required not to Steal ; therefore , in order to our more constant , and ready Avoiding of it , we must account our selves obliged , not only to watch our Actions , that we do not in any Thing defraud our Neighbour ; but moreover must do , what in us lies , to keep our selves out of such Circumstances as may be likely to tempt us thereunto . We are therefore , by vertue of this Commandment , Required to Work for the supply of our Own Needs , and of the Wants of those who depend upon Us. We are to live Soberly , and Frugally ; free from Vice , and all Extravagance . We are to avoid all Lewdness , Gaming , and the like Occasions of Excess : To abstain from all Idle , Dissolute , and Dishonest Conversation , and Acquaintance ; and from whatsoever else may be apt to tempt us to , or engage Us in the Sin , which is here forbidden to Us. Q. What is the Third Rule to be Observed , for the better Understanding of these Commandments ? A. That the last Commandment is to be look'd upon by Vs , not so much as a Single Commandment , as a General Caution Given to Vs , with Relation to most of the Duties of the Second Table ; which ought to be Govern'd , and Influenced by it . Thus because we must not steal from , or defraud our Neighbour of his Goods , neither must we Covet them . Because we must not commit Adultery , neither must we Lust. Because we must do no Murder , neither must we desire the hurt , or death of our Neighbour . For this is the first spring of Evil in our Hearts ; and by stopping of which , we shall the most effectually Arm our selves against the Commission of it . Q. What is the last General Rule to be observed , for the better Interpretation of God's Commandments ? A. That wheresoever we are Prohibited to Do any thing our Selves , as Sinful , there we are to take Care that we be not Partakers of Other Mens Guilt , who do Commit what was so prohibited : By Advising , Assisting , Encouraging , or Otherwise Aiding , and Abetting them , in it . Nay , we must not so much as Give any Countenance to the Evil which they do , by making Excuses for , and extenuating their Guilt ; by hiding , or concealing of it ; least by so doing , we make our selves accessary to it , and contract to our selves a stain by it . SECT . XXIII . Q. YOu said that the First Table contain'd those Commandments which concern our Duty towards God : What is the first of These ? A. Thou shalt have none Other Gods but Me. Q. Is this all that belongs to this Commandment ? A. Yes , it is . Q. What then do you account that which goes immediately before it , and was also deliver'd by God Himself ; namely , I am the LORD thy God , which brought thee out of the Land of Egypt , out of the House of Bondage ? A. It is a General Preface , or Introduction , to the Commandments ; and represents to us the Two great Grounds , or Motives , on which God Required the Jews to Obey those Commandments which He was about to deliver to them ; namely , First , * That He was the Lord their God : And Secondly , That He had brought them out of the Land of Egypt , out of the House of Bondage . Deut. i. 30 . vi . 21 . xxvi . 8 . Judg. ii . 1 . Q. Do these Reasons extend to Us Christians ? A. They do , and that no less , if not more , than they did to the Jews . For we are the Spiritual Israel , and Heirs of the Promises . He is the LORD our God , by a more Excellent Covenant than He was theirs . He has brought Us out of that Slavery of which the Jews Egyptian Bondage was but a Type : And has prepared for Us an Inheritance in Heaven , in comparison of which their Land of Canaan is nothing to be accounted of . Q. What is the full Import of the first Commandment ? A. * That we should have the LORD for our God ; and * that we should have no Other besides Him. Q. What is it to have the LORD for our God ? A. It is to Think of Him , and to Worship Him , as God. Q. How ought we to Think of God ? A. As of an Eternal , and All-Perfect Being ; the Maker , and Preserver , of All things : And Our most Gracious and Merciful Father , in , and through his Son , Jesus Christ our Lord. Q. How ought we to Worship God ? A. With all the Powers and Faculties both of our Souls and Bodies : In Publick , and in Private : According to all that in his Holy Gospel he has required , or by the Force of our Own natural Reason , directed Us to do . Q. What are the main Things wherein we are to express our Duty towards God ? A. It is almost impossible to Recount them : But , in general , it is our Duty , to (a) Believe in Him ; to (b) Fear Him ; to (c) Love Him , with all our Heart , with all our Mind , with all our Soul , and with all our Strength : To (d) Worship Him ; to (e) Give him Thanks ; to (f) put our whole Trust in Him ; to (g) Call upon Him ; to (h) Honour his Holy Name , and his Word ; and to (i) Serve him truly all the Days of our Life . Q. What are the chief Offences that may be Committed , against this Part of the first Commandment ? A. They are chiefly these : First , Atheism , and Infidelity , whether it be Speculative , or Practical ; that is to say , whether Men do Really believe that there is no God ; or live so as if they did ; without either any due Worship of Him , or Regard to Him. Next to these ; all Vnworthy Opinions of God , or Blasphemous Thoughts , or Speeches , against Him. Such are the Thoughts , and Speeches , of Those who not only deny the Doctrine of the Trinity , but make it their Business to Expose , and Ridicule the Belief of it . And , lastly ; Such are all the Heinous , but especially the Habitual Sins , which Men fall into ; and the consequence of which plainly shews , either that they do not , in Good Earnest , believe the LORD to be their God , or that they are yet to consider what that Belief requires of Them. Q. What is the Other thing proposed to Us in this Commandment ? A. Not to have any Other , besides the LORD , for our God ? Q. Is there any Other God , besides the LORD ? A. No , there is not ; nor does this Commandment at all Suppose that there is . But when these Commandments were delivered , the World generally believed in , and worshipped , Other Gods , besides the LORD ; who was almost utterly forgotten by Them. And therefore it was highly necessary , that the LORD should , in the very first Place , caution his People against this Folly , and Idolatry . Q. How many ways may a Man have Others for their Gods , besides the LORD ? A. By as many ways as we are capable of shewing , that We have Him for our God : Namely , First , by Thinking of them as God ; and , Secondly , by Worshipping of them as Such . Q. Is it possible for any Man who knows , and worships the LORD , to have any Other God besides him ? A. So this Commandment evidently Supposes ; and so indeed it may easily enough be : There being nothing so Unreasonable which an immoderate Superstition is not capable of leading , sometimes , even Wise-men into . And therefore not only God here gives this Caution to the Jews ; but St. Paul , in like manner , forewarns even the Christians to whom he preached , to flee from Idolatry ; 1 Cor. x. 14 . and not to keep Company with a Brother , that is a Christian , who was Guilty of it . 1 Cor. v. 11 . Q. How can this be ; seeing He who knows , and believes aright of God ; must know , and believe , that there neither is , nor can be , any God besides Him ? A. Would Men always Act consistently to their Own Knowledge , and Profession , it would then indeed be Impossible for those who had a Right Notion of God , to have any Other God besides Him. But , as in Other Cases , Men may know very well what their Duty is , and yet Act contrary to it ; so it is certain that they not only may , but have done , in the Case before Us. In short , Whosoever gives Divine Honour to any Being , does thereby profess that Being to be God , as much as He who swears Allegiance to any Person , does by such his Action , Recognize that Person for his Prince . Now such an Honour Religious Prayer , and Invocation , without all controversy are . Yet these the Church of Rome does publickly , and solemnly , Pay to Others , besides the LORD ; and , by so doing , shews to all the World , that She has Other Gods , besides Him. Q. What do you then suppose to be the full import , of this Second Part , of the present Commandment ? A. That we should neither Believe in , Account of , or Worship any Other , as God , besides the LORD : Whether it be by Forsaking Him , and Falling off altogether to Idolatry ; or by Giving the Honour of God to Any Other Being , together with Him. SECT . XXIII . Q. WHAT is the Second Commandment ? A. Thou shalt not make to thy self any Graven Image , &c. Q. How does this Commandment differ from the Foregoing ? A. The Design of the First Commandment was to determine , and set us Right in , the Object of our Religious Worship ; and to prevent Us from giving Divine Honour to any besides the true God. The Design of this , is to direct Us in the Manner of worshipping Him ; that so we may not only serve the true God , but may serve him after such a Manner as he Requires , and is most sitting for Us to do . Q. What is the full Import of this Commandment ? A. It is this ; First , * That we must not make any Image of God , at all ; be our Design what it will , in making of it . Nor , Secondly , * That of any Other Being , with an Intention to pay any Honour , or Worship , to it . Q. Do you think it utterly Unlawful to make any Image at all of God ? A. It is certainly Unlawful , and is in many Places of Scripture expresly forbidden ; as being highly dishonourable to the Infinite Nature , and Majesty of God ; and of Great danger , and harm to Us. See Deut. iv . 15 . Isai. xl . 18 . xlii . 8 . Rom. i. 23 . Q. What think you of the Image of Christ ; may that be made without offending against this Commandment ? A. Christ being Man , as well as God , his Body may certainly be aptly enough Represented by an Image ; nor would it be any Sin so to do , provided that No Use were made of any such Image , in any part of our Religious Worship . But to Represent God the Father in a Graven Image ; to paint the Holy Trinity , and that in so profane a manner as it has often been done in the Church of Rome , is certainly a Great Sin , and a Great Scandal ; and directly contrary to the Intention of this Commandment . Q. Do you then look upon all Vse of Images in God's Service to be Vnlawful ? A. I do account it contrary to the Prohibition of this Commandment , and by consequence , Vnlawful . And therefore when Aaron first , and afterwards Jeroboam , made Use of them for this purpose ; we find how highly God was pleased to Resent it ; and with what detestation it is condemn'd in the Holy Scriptures . Exod. xxxii . 1 Kings xii . 30 . xiii . 34 . Psal. cvi . 20 . Q. What say you to the Practice of the Church of Rome , in this particular ? A. That it is Scandalous , and Intolerable : There having never been greater Idolatry committed among the Heathen in the business of Image-Worship , than has been committed in that Church ; and is , by Publick Authority , still practised by it ; especially in the Ceremony of their Good-Friday , Cross-Worship . Q. Do you think they are so foolish as to Worship the Cross ; or is it Idolatry to worship Christ , in presence of the Cross ? A. If we may either believe their Own Words , or judge by their Actions , they Adore the Cross , as well as Christ ; and Both alike , and with the same Worship . As for the new pretence of worshipping Christ in Presence of the Cross , it is a meer delusion , contrived only to cheat ignorant People : And carries just as much sense in it , as if you should ask , whether it were lawful to say your Prayers in Presence of a Post ; or to write a Letter in the Presence of a Candlestick ; the Nonsense of which there is no One so dull as not to discover . Q. What is the Positive Duty Required of Us in this Commandment ? A. To worship God after a manner suitable to his Divine Nature , and Excellencies : God is a Spirit , and whoso will Worship Him aright , must do it in Spirit and in Truth , Jo. iv . 24 . Rom. xii . 1 . Comp. Mat. xv . 8 , 9. Q. How has God enforced these Commandments ? A. He has done it after a very singular Manner : By declaring , 1st ; That He is a jealous God , Acts xvii . 29 . and will not suffer His Glory to be given to Another ; neither his Praise to Graven Images . Isai. xlii . 8 . But 2dly , Will Visit this Sin not only upon Those who commit it , but on their Posterity also , to the Third , and Fourth Generation . As , on the Other side , 3dly ; To those who are Careful to Worship Him as they ought to do , He will shew abundant Mercy in this present Time ; and , in the World to come , Give them Life Everlasting . Q. Can it consist with the Justice of God to Punish One for the Sin of Another ? A. No certainly , nor does God here threaten any such thing . But God , who is the great LORD of the whole World , may so punish a Man for his Sins , that the Evil of it shall Reach not to Himself alone , but to his Posterity also . And thus the Children may be Visited , and yet not Punish'd , for their Father's Idolatry . As in the Case of High-Treason , the Father by forfeiting his Honour , and Estate , brings the Ill-consequence of his Crime upon his Family as well as upon himself ; and the Prince , by exacting the Penalty of the Law , does truly Visit ; tho not Punish , his Posterity ; for the Offence which He alone Committed . Q. How then do you Understand this Part of the Commandment ? A. God had , in general , promised to the Jews Temporal Blessings to Encourage their Obedience ; and had denounced present Evils against them , to keep them from Sinning . But to set a particular Mark of his Indignation upon the Sin of Idolatry , He thought fit to declare , that if they Offended in this Matter , He would not only severely punish them Himself , but would deliver them up into the Hands of their Enemies , who should both Oppress Them , and their Children after Them. Whereas if they continued firm to his Worship , tho' otherwise they should be guilty of many lesser Crimes , yet he would not cast them off from his Favour ; but , on the contrary , would bless both Them , and their Posterity , with Plenty , and Prosperity , all their Days . This I take to have been the literal meaning of the present Denunciation ; and how exactly it was made Good to Them , their History sufficiently declares to Us. Q. May this be , in any wise , Apply'd to Us Now ? A. Thus far it may , To teach us how heinous the Sin of Idolatry is ; how Odious in the sight of God ; how worthy of his Vengeance ; how certain to feel it . The Jews were , in their whole Estate , a Figure to Us : As therefore God threatned that he would , with the utmost Severity , Require this Sin of Them ; so most certainly he will do it of Us ; It may be in this present Life , but without all Controversie in the Life which is to Come . SECT . XXV . Q. WHat is the Third Commandment ? A. Thou shalt not take the Name of the LORD thy God in Uain , &c. Q. What is the Design of this Commandment ? A. To secure that Honour we ought to Pay to God , by a reverend Esteem of whatsoever Relates to Him. Q. What mean you by the Name of God ? A. I understand thereby God Himself , and whatsoever has any Immediate Relation to Him. Psal. xxix . 2 . Exod. xxxiv . 14 . Deutr. xxviii . 58 . Q. When may we be accounted to take God's Name in Vain ? A. When we make mention of God , or of any thing which belongs unto Him , Rashly , and Irreverently : In a way that is not suitable to his Divine Honour , and Majesty ; nor to that deference we ought to pay , to his Sovereign Power , and Authority over Us. Q. Upon what Occasions , especially , may God's Name be made Use of by Us ? A. Chiefly on these Three ; In Swearing : Vowing : Praying : And in all these it may be , and oftentimes is , taken in Vain . Q. When may we be accounted to take God's Name in Vain , by using it in Swearing ? A. When we swear falsely : Lev. xix . 12 . Whether it be by a positive asserting of what is Untrue ; or by Tricking , and Equivocating , in what is in some Respect true ; tho' not in that , in which we would be understood to Swear . 2dly , When we swear Needlesly ; where either the Matter was not of Moment enough to justifie the Solemnity of an Oath , or might have been sufficiently determined without One. Of which kind are the greatest part of those Voluntary Oaths , which are so frequently Used by Profane Persons in their Common Discourse . 3dly , When we Swear Rashly , but especially in Matters of Promise ; in which we are the most exposed to the Danger of Perjury . And 4thly , When we Swear Irreverently : Whether we take an Oath carelesly , and lightly , and without due Regard to the Honour of God's Name , our Selves ; or Administer it So to Others . Q. What think you of Those who Swear not only by the Name of God , but by that of some Creature ; such as the Blessed Virgin , or the like Saint ? A. I think it to be , without all Controversie , Sinful : As Giving that Honour to the Creature , which is due only to the Creator . And so God himself declares that he accounts it : Deut. vi . 13 . Thou shalt fear the LORD thy God , and serve him : and shalt swear by his Name ; Ye shall not Go after Other Gods. And again , Deut. x. 20 . Thou shalt fear the Lord thy God ; Him shalt thou serve , and to Him shalt thou cleave , and Swear by his Name . And when , in process of time , that People began to do otherwise ; the Prophet Jeremy tells us how heinously God Resented the Affront that was thereby put upon Him : Jer. v. 7 . How shall I pardon Thee for this ? Thy Children have forsaken me , and sworn by them that are no Gods. And again , Amos viii . 14 . They that Swear by the Sin of Samaria , and say , Thy God , O Dan , liveth , and the manner of Beersheba liveth : Even they shall Fall , and never Rise up again . Comp. Josh. xxiii . 7 . Jer. xii . 16 . Zeph. i. 5 . Q. How does it appear that to Swear by any Creature , is to Give to that Creature by whom we Swear , the proper Honour of God ? A. The very Nature of an Oath declares it : Which supposes the Person whom we Swear by , to be capable both of discerning the Truth , or Falshood , of what is Sworn ; and the Sincerity or Insincerity , with which we Swear ; and also of Punishing us for our Perjury , if we Swear Otherwise than we ought to do . All which are Actions proper to God alone : And above the Capacity of any Creature ; and therefore being ascribed to One who is not God , must needs give the Honour due to God alone , to that Person by whom we Swear . Q. Is it lawful to Swear in any Matter of Moment ; if we take care to Swear in such a manner as we ought to do ? A. It has been the Opinion of many Good Men , that We should decline all Voluntary Swearing , even in Matters of Moment , as much as may be : And that for fear of Perjury , which is a Sin of a very heinous Nature , Yet if we are required to do it by such whom we ought not to disobey , and we do it Faithfully , and Reverently ; it is both an Act of Religious Worship ; and for the Glory of God ; and upon both those Accounts undoubtedly Lawful . Nor did our Saviour ever intend to forbid Swearing altogether ; but only to Restrain all Voluntary , and Needless , Vse of it in Common Conversation ; and to keep Us , when we do Swear , to the Doing of it only by the Name of God , and not by that of any Other Thing , or Person . See Mat. v. 34 , &c. Q. How may God's Name be taken in Vain , by Vowing ? A. * By Vowing to do any thing which may not lawfully be fulfill'd : * By Vowing that which we are not Able to fulfil : * By Vowing Rashly , and Indiscreetly ; what tho' we should be Able to fulfil , might yet much better , and more prudently , have been let alone : * By Vowing any thing for a long time to Come , it may be for One's whole Life ; and of our future Capacity to make Good which hereafter , we cannot , at the present , judge : And lastly ; * By accustoming our selves to Vow frequently ; which must necessarily expose Us to the hazard of not performing our Vows . Q. Is it not then Good to make Vows at all ? A. There is no doubt to be made but that a Vow , duly Regulated , is not only Lawful , but Acceptable to God. But then that it may be so , we should take heed ; 1st , Not to Vow upon every Occasion ; but when we have some considerable Motive to engage Us to the doing of it . 2dly , To see that what We do Vow , be in its self Good ; fit for Vs to Vow , and for God to Accept . 3dly , That we be sure not to Vow any thing , but what we are in a Capacity to fulfil . Eccles. v. 4 , 5. When thou Vowest a Vow unto God , defer not to pay it , for He hath no pleasure in Fools ; pay that which thou hast Vowed . Better is it that thou shouldst not Vow , than that thou shouldst Vow , and not Pay. Q. When do we take God's Name in Vain , in Praying ? A. * When we pray , without minding what we are about : * When we pray for such things as we ought not to pray for : * When , in our Prayers , we use vain Repetitions of God's Name , without Need , and against Reason . But , especially , when we join the Name of any Creature , with that of God , in our Prayers ; as the Papists in many , or rather most , of their Prayers , do . Q. Are there not Other ways , of taking God's Name in Vain , besides those we have hitherto spoken of ? A. There are several Other ways : * By profane Cursing , as well as Swearing : * By any light , and unfitting Vse of God's Name , in our Common , and Vain Conversation : * By all lewd , Atheistical Discourse : * By Blaspheming , or speaking Reproachfully , of God , or his Religion : * By murmuring against him : * By Ridiculing , Abusing , or otherwise Profaning his Holy Word : * By Despising , or Exposing his Ministers , upon the Account of their Function ; and as they stand Related to him : * By an Irreverent Behaviour in his Publick Service ; in the Use of his Prayers , and Sacraments : In short , * By a Contemptuous treating of any thing in which his Name , and Honour , are concern'd . Q. What does this Commandment positively Require of Us ? A. To Honour God's Holy Name , and Word : To employ our Tongues to his Praise , and Glory : Never to make mention of God , or of any thing which Relates to Him , without a Religious Reverence : And to Use our Utmost Endeavour , upon all Occasions , to keep up the Reputation of Religion ; and the Respect which is due to Holy Things , for the sake of God , and as they have a Relation to Him. Q. What is the Sanction wherewith God has enforced this Commandment ? A. It is this ; that the LORD will not hold Him Guiltless that taketh His Name in Uain . Q. What do you Understand thereby ? A. That He will severely Punish such Sinners ; and not suffer his Name to be Profaned by Them , without bringing some Exemplary Vengeance upon them , for such their Presumption . Q. If this be so , how comes it to pass that such Persons oftentimes escape , without any such Exemplary Mark of God's Vengeance against Them ? A. We are not to call God to Account for his Actions . It is enough that he has assured Us , that He will not hold such Persons Guiltless : And that therefore every such Sinner , must either Repent , in a very singular manner , of his Offence in taking God's Name in Vain ; or he shall assuredly be punish'd with an extraordinary Severity for it ; It may be in this present Life , but without all question , in that which is to Come . SECT . XXVI . Q. WHat is the last Commandment of the First Table . A. Remember that thou keep Holy the Sabbath-Day , &c. Q. What do you mean by the Sabbath-Day ? A. The Commandment it self explains it . 'T is a Seventh Day of Rest , after Six of Work and Labour : Six Days shalt thou labour , 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. Q. Wherefore did God establish a Seventh Day of Rest , after Six of Work and Labour ? A. In memory of his having Created the World in Six Days ; and on the Seventh Day Rested , or Ceased from Creating it : And to keep up thereby the Memory of his being the Creator of the World ; and to engage Mankind solemnly to acknowledge , and Worship Him , as such . — For in Six Days the LORD made Heaven and Earth , the Sea , and all that is therein , and Rested the Seventh Day ; wherefore the LORD Blessed the Sabbath-Day , and Hallowed it . Q. Was this Command given by God to Mankind from the beginning of the World ? A. So Moses tells Us , Gen. ii . 2 . And it is not to be doubted but that accordingly such a Sabbath did continue to be Observed , so long as any Sense of true Religion Remained upon the Earth . Q. How then did it become Needful for God to Renew it again in this Place ? A. As it was needful for him to Renew many Other Precepts , which yet were certainly both given by him , and Observed in the World , long before . No body doubts but that Adam , and his first Descendents , both knew , and worshipped the True God ; Yet this was provided for again Now. So immediately after the Floud , the Law against Murder was solemnly promulged ; Gen. ix . 6 . Yet nevertheless the same Command was here again Repeated . As for the Case before Us ; as Men lived farther off from the Creation , and Wickedness prevailed over the Face of the Earth , and the true Worship of God was corrupted by almost a Universal Idolatry ; so was the Solemn Day of his Worship neglected likewise . And tho' it may have in some measure been received after the Floud , and continued , in some part of Abraham's Family ; yet , in their Aegyptian Slavery , it was utterly abolish'd ; and the very memory of it seems to have been lost among them . Q. When did God Renew this Command to Them ? A. Presently after their passing thro' the Red Sea , Exod. xvi . when he began to give the Manna to Them. For then he commanded them to gather it every Morning Six Days ; but on the Sixth Day to provide a double Quantity for the next Day ; because that thereon they should keep the Sabbath to the LORD , and no Manna should fall , or be Gathered , upon it . Q. On what Day of the Week did that Sabbath-Day fall ? A. On that which They , from thenceforth , Observed for their Sabbath-Day , and which answers to our Saturday . Q. Was that the same Day on which God Rested from the Creation , and which He had before Commanded Adam to keep in memory of it ? A. That we cannot tell : By the Providence of God so it may have been ; but that it was so , God has not declared to Us , nor is it possible , ( without a particular Revelation , ) for Us to come to the knowledge of it . That which is more certain is , that God designed this Particular Day to be kept by the Jews in memory of his delivering of them out of their Egyptian Slavery , and of his Miraculous feeding Them with Manna in the Wilderness . And for this Reason it was that He Required that strict Rest of them , of which we Read : Exod. xxxi , 12 , &c. Nehem. xiii . 15 . Isai. lviii . 13 . that thereby they might both keep up the memory of the hard Work they had been held to during their Abode in Egypt , where they were not suffer'd to Rest on the Sabbath-day ; and be the more engaged to serve that God , who had so wonderfully delivered them from that Wretched Estate . Q. How then , upon the whole , are we to consider the Jewish Sabbath , here establish'd by God ? A. It is evident from the several Reasons Given for it , in the Command its self , that it must be consider'd in two different Respects : 1st , As a Day to be Kept by Them in memory of the Creation : Exod. xx . 11 . and to declare themselves thereby to be the Worshippers of that God , Who Created the Heaven and Earth : And to this End , they were Required to Observe a Seventh day of Rest , after Six of Labour ; because God wrought Six days , and Rested the Seventh . And , 2dly , as a day to be Observed in Memory of their Egyptian-Bondage , and of God's delivering them out of it : Deut. v. 15 . And thus the Jews were tied to Observe not only the proportion , but the very day of the Week too ; as being that day on which they had pass'd the Red Sea , and so were set intirely free from their Slavery . For which Reason also they were obliged not only to worship God upon it , but moreover to abstain from all bodily Labour ; and that under the Pain of Death , Exod. xxxi . 12 , &c. Numb . xv . 32 . Q. How far do you suppose this Command Obliges Us now ? A. As much as ever it did the Jews , tho' not exactly after the same Manner . We worship , as they did , that God who in Six days Created the Heaven , and Earth ; the Sea , and All that in them is , and Rested the Seventh day : and in acknowledgment thereof We stand Obliged , with Them , to keep a Seventh day of Rest , after Six of Labour . But then as they worshipp'd this God under the peculiar Character , of the God who brought them out of the Land of Egypt , out of the House of Bondage , so were they determined to take that particular day , the Seventh of the Week , for their Sabbath , on which he compleated their Deliverance ; and strictly to abstain from all bodily Labour upon it . Now in this respect We differ from them . We worship God , the Creator of the World , under a much higher , and more divine Character ; as he is our Father , and Deliverer , by Jesus Christ our Lord : Who upon the first day of the Week , Rose from the Dead , and thereby put an End to the Jewish Oeconomy . And in testimony hereof , we keep the First day of the Week for our Sabbath ; and so profess our selves to be the Servants of the True God , thro' the Covenant which he has been pleased to make with Us , in Christ Jesus our Lord. Q. Upon what Authority was this change of the Sabbath-day made ? A. Upon the greatest that can be desired : The Reason of it has been already mention'd ; viz. Christ's Rising on this Day from the Dead . The Thing it self was done by the Apostles , who no doubt had in this , as in all the Rest that they did , the Direction of the Holy Ghost . And as for the Jewish Sabbath , which is the Seventh day , besides that the Ground of it does not concern Us ; St. Paul speaks of it as ceasing with the Law , no less than the New-Moons , or Meats , and Drinks , prescribed by the same Law. Col. . ii.16 . Q. How are we to keep our Sabbath day ? A. We are to consecrate it to a Religious Rest , * by attending upon the Publick Service of the Church ; * And hearing God's Word Read , and Preach'd there . * By participating of the Holy Sacrament : * By private Prayer , Meditation , and Reading : * By Works of Charity , and Mercy : * By taking all the Care we can to improve our Own Piety , and to help Other Men in the enlivening of Theirs . Q. Is all bodily Labour forbidden to Vs , upon this Day , as it was to the Jews ? A. No , it is not : . Works of Charity , and Necessity , may certainly be done upon it . Friendly Visits and Entertainments may , in a reasonable Measure , be allow'd also : Provided that neither the publick Service of the Church , nor the Necessary Improvement of our Own private Piety , be at all neglected thereby . But as for all Works of Gain ; all such Allowances as are inconsistent with the Religious Design of the Day , or may be apt to give Offence to any Good Men ; they ought , without question , to be avoided upon it . Q. What is forbidden by this Commandment ? A. To neglect , and profane the Sabbath : Not to employ it to the Honour , and Service , of God ; much more to spend it in Idleness and Pleasure ; in Sin , and Debauchery , as too many wicked Persons are wont to do . Q. Is there any Thing farther Required of Us , in Order to the full Observance of this Commandment ? A. This only ; that we be careful not only to Sanctify the Sabbath day our Selves , but to see that All who belong to Vs , do likewise . For , for these also , the Commandment tells us we are to answer : In it Thou shalt Do no manner of Work ; Thou , nor thy Son , nor thy Daughter ; thy Man-servant , nor thy Maid-servant ; thy Cattle , nor the Stranger that is within , thy Gates . And since now the Piety of our ‖ Own Laws have provided for the better Observation of this Day ; we ought , in Obedience to them , as well as out of Conscience towards God , not only to be careful of our Selves , and Families , but to bring all Others , as much as in Us lies , to a due Regard of It : If not out of Duty towards Him , whose Sabbath it is , yet for Fear of that Punishment , which the Civil Magistrate is to inflict on those who despise , and profane it . SECT . XXVII . Q. WHat do the Commandments of the Second Table Respect ? A. Our Duty towards Our Neighbour . Q. What is the General Foundation of Our Duty towards Our Neighbour ? A. To Love Him as my Self ; and to Do to All Men as I would they should Do unto Me : The One of which shews , what that Inward Affection is , which Every One ought to have for his Neighbour ; the Other , how we ought to Regulate our Outward Actions towards Each Other . Q. Is a Man Obliged , in all Cases , to Do all that for his Neighbour , which he would desire his Neighbour should Do for Him ? A. Yes , certainly ; provided the Rule be but Rightly Stated , and duly Limited , by Us : Otherwise it may prove a Snare , rather than a Guide , to Us. Q. How then do you Suppose that this Rule is to be Vnderstood by Us ? A. We must first set our Selves in our Neighbour's Place , and then put it to Our Consciences ; Were his Case our Own , what would we desire that One , in Our Circumstances , should Do for Vs , and then conclude , that We ought to Do the Same for Him. Thus for Example ; If a poor Man ask an Alms of Us ; We must not think that We are at Liberty to Refuse him , because we neither need , nor desire , that Any One should Relieve Us : But we must bring his Case home to our selves ; and suppose that we were in his Circumstances ; poor , and destitute ; would we not then think it Reasonable , that One , in Our Circumstances , should Relieve Vs ; and that will shew Us , that therefore we ought to Relieve him . Q. But must We then , after such a Change of Circumstances , absolutely Do to Others , whatsoever we would , in the like Circumstances , desire , that They should do to Us ? A. I do not say that neither : Men may desire what is Vnlawful , and then in Conscience of our Duty to God , we must deny them . They may desire what is Vnreasonable , or may be Greatly Inconvenient to Us ; and , in such Cases , though we Owe a Duty to our Neighbour , yet we must Remember that we Owe a Duty to our Selves too ; and must consider our Own Interests , as well as those of Our Neighbour . If a Man should fall into such Circumstances , as to need my telling of a Lie ; or Forswearing my self , to bring him safely out of Them ; though I should be so Wicked as to desire , in the like Case , that Another would do the same for Me , yet I am not therefore Obliged , by this Rule , to do this for Him ; because neither ought I to desire such a Thing of Another , nor ought Any Other to desire it of Me. Again ; Should a Man desire me to be bound with him for a considerable Sum of Money ; which I cannot pay , without great Damage to my self , and Prejudice to my Family : Though I should perhaps wish , that , had I the same Occasion that this Man has , Another would be bound for Me ; yet because the desire is Vnreasonable , and such as in Duty to my self , and my Family , I ought not to comply with ; neither am I obliged , by vertue of this Rule , to answer his Desires in it . Q. What then do you take to be the true Import of this Rule ? A. That whatsoever I could justly , and reasonably , Desire of Another Man , in my Circumstances ; and it would become him , in Charity , to do for Me ; the same ought I to do for my Neighbour : And thereby make it manifest , as the Other Rule directs , that I do , indeed , Love him as my Self . Q. To how many Commandments has God Reduced our Duty towards Our Neighbour ? A. To Six ; which make up the whole of the Second Table ? Q. What is the First of These ? A. Honour thy Father , and thy Mother , that thy Days may be long in the Land which the LORD thy God giveth Thee . Q. What is the proper Extent of this Commandment ? A. It expresly Regards only our Natural Parents ; But the Reason of it extends to all Sorts of Persons who are in any Respect our Superiours , and to whom we Owe any Singular Honour upon that account : And to the most of which the very Name of Fathers is Given in the Holy Scriptures . Q. What are the chief Relations to which this Commandement may be Referr'd ? A. They are especially these following : 1. Of Children towards their Parents . 2. Of Subjects towards those who are in Authority over Them. 3. Of Scholars towards their Governours . 4. Of Ordinary Christians towards their Ministers . 5. Of Servants towards their Masters . 6. Of Wives towards their Husbands . 7. Of Younger Persons towards the Aged . And , 8. Of those who are in a lower degree , towards such as are in a higher Place of State , and Dignity . Q. Does not this Commandment Require some Return of Duty from those , who are , upon any of these Accounts , to be Honoured by Us ? A. In the Equity of it , it certainly does : And therefore as it is Our Duty to Honour Them , so it is no less their Duty to behave themselves , as their Relation requires , towards Us. Q. What do you mean by Honouring of such Persons ? A. Not a bare , formal Respect ; but , with that , all that Love , Duty , and Obedience ; all that Help , and Service ; which they may justly expect from Us , and which our Own Reason tells Us , we ought to yield to Them. Q. What are the Particular Duties which are Required of Children towards their Parents ? A. To Love , Honour , and Succour , their Father and Mother : To Obey their Orders , and Bear with their Infirmities ; and Submit to their Correction . To promote their Comfort , and Welfare , by all fitting Means ; and if they Need , and their Children are Able , to Provide for , and Support Them. Q. Are all these Duties to be equally paid to both our Parents ? A. They are , and that by the express Words of the Commandment , Honour thy Father and thy Mother . Comp. Prov. i. 8 . vi . 20 . Eph. vi 4. Q. What Return of Duty ought Parents to make to their Children ? A. It is their Duty to breed them up Carefully whilst they are young ; Vertuously , and Religiously , when they are capable of discerning between Good and Evil. To Love them : To Provide , according to their Ability , for them : To bring them up to some honest and useful Employment : To Encourage them when they do Well ; to Correct them when they do Amiss : To be Gentle , and Courteous , towards them ; and not by their Passions , or Perverseness , provoke them to Anger , and Alienate their Affections from them . Q. What is the Duty of Subjects towards those whom God has set in Authority over Them ? A. To submit to their Laws , to be faithful to their Interests , and Obedient to them in all their Just Commands . To live Quietly under their Government ; and to Contribute , according to their Capacity , towards the Support , and Defence of it : By their Counsel ; their Estate ; and ( if need be ) by Venturing their very Lives for their Service . Q. What if the Civil Power shall command Me to do that which is contrary to my Duty towards God ? A. I must , in that Case , Obey God rather than Man. If for this I shall be punish'd , I must patiently yield to it ; and Glorify God , That He has thought Me worthy to Suffer for my Duty to Him. Exod. i. 15 , 16. Dan. iii. 14 , &c. vi . 6 , &c. A. What if any Difference should arise in the Commonwealth , of which I am a Member , between the Prince , and the People ? A. I must carefully Examine where the Right lies ; and Act so , as is most agreeable to the Rules of Religion first ; and , ( where they are Silent , ) to the Laws , and Constitution of the State , to which I belong . Q. What is the Duty of the Civil Magistrate towards his People ? A. To order all his Counsels , Designs , and Enterprizes , as much as in Him lies , to the Publick Good. Not to Vex , or Oppress his Subjects , but to Rule them with Gentleness , and Moderation ; but especially with an Exact Justice , and Equity . To be Faithful to the Trust committed to Him ; and not seek to Oppress , or Enslave his People . But above all , to take Care of the Service of God ; and See that the true Religion be Maintain'd , and Protected in his Dominions : And to Use his utmost Endeavours for the Suppression of all Vice , Profaness , and Irreligion ; as being at once both Odious to God , and Destructive of the Publick Peace , and Welfare , of any People . Psal. ci . Isa. xlix . 23 . Q. What is the Proper Duty of Scholars towards their Teachers ; and ( which is much the Same ) of Ordinary Christians towards their Spiritual Rulers and Guides ? A. To Respect them highly for their Office , and Works Sake : To attend upon their Instructions with Care , and Diligence : To submit themselves to their Conduct , in those things wherein they are set over them : And to Reward them according to their several Stations , and the Work which they have to do . Q. How ought Those , who are Teachers , to behave Themselves towards Them who are Committed to their Charge ? A. They should attend to their Teaching with Faithfulness and Diligence : Should be careful to consider what Instruction is most proper for every One , and give it in that way that may be likely to prove the most profitable to Them. They are freely to tell them of their Faults ; to admonish them of the Danger , as well as Sinfulness of them ; and to help them , according to the best of their Power , to Correct them . In short ; it is their Duty , and ought to be their Study , and Endeavour , to Guide those whom they have the Charge of , the best , and most direct way they can , for the attainment of that Knowledge which they pretend to bring them to . Q. What is the Duty of the Wife towards her Husband ? A. Faithfully to Observe her Marriage Vow and Covenant : To Love , Honour , and Obey him ; to be true and just to him in all his Concerns : To Order his House with prudence and discretion : To bring up his Children in the Nurture , and Fear of the Lord ; to instil Good Principles betimes into them , and Root out bad Ones : Not to forsake him in any Troubles , or Adversities , that may fall upon him ; but to continue Faithful , and United to him , in Person , and Affection , to her Lives End. Q. What is the Husbands Duty towards his Wife ? A. To be true to her Bed ; Kind and Loving to her Person ; to Communicate to her of his Substance ; and to look after her in all her Sicknesses , or other Distresses : To protect her against the Injuries of Others , and to Cherish her himself as his Own Flesh : To keep only to her , and not be separated from her , so long as it shall please God to continue her Life to him . Q. What is the Duty of Servants towards their Masters ? A. To be Diligent in their Business ; True and Just to what they are Intrusted withal ; Careful in the Management of their Concerns , as if it were for Themselves : Not Profuse , or Extravagant , in any thing which is Committed to their Care , but Thrifty , and Watchful ▪ Not to be Eye-Servants , but to Use the same Industry , and Integrity , in their Master's Absence , as they would do if he were Present with them . Q. How ought Masters to behave themselves towards their Servants ? A. With Kindness and Gentleness ; providing for them what is Convenient ; not laying too much Work upon them , nor too Rigorously exacting what they do . To have a due Regard to their Souls as well as Bodies ; and in order thereunto , not only to allow them a sufficient Time for the Service of God , but to see that they Employ the Time so allow'd them , to the Glory of God , and the promoting of their Souls Welfare . And , lastly , To be Just in paying them their Wages ; neither keeping it back from them , when it is due , nor Otherwise defrauding them of their hire . Q. What is the Duty of the Younger towards the Aged ? A. To give a seemly Respect , and Honour to them ; and not to Injure , or Affront them , for any Infirmities which their Age may chance to have brought upon Them. Q. How ought Elder Persons to behave themselves towards the Younger ? A. They ought to Advise them in their Affairs ; to Encourage them in their Duty ; to set a Good Example to them ; and prudently to Reprove them for , and endeavour to Reform in them , what they see Amiss . Q. How ought Those who are in a lower Degree , to behave themselves towards Such as are in Fortune , and Quality , above them ? A. They ought to give them Honour , suitable to what the Difference of their Ranks , and Stations , may justly Require : Not to Envy , or Back-bite them ; not to Wish , or Do Them any Evil , out of any Malice , or Enmity against them , for what they Enjoy , in Character , or Estate , beyond them . Q. What is the Duty of those who are of a Higher Rank , towards Such as are below Them ? A. Not to behave themselves proudly , or arrogantly , towards them ; Not to despise them for their Poverty , or Meanness in the World ; but to Remember that they are both Men , and Christians ; and , upon both those Accounts , as high in God's Esteem as themselves . That when we come before the Judgment-Seat of Christ , we shall All stand upon the same Level ; All Titles , and Honours , and Distinctions shall be laid aside ; and only the Vertue , and Piety of the Soul be consider'd . That in the mean time , the poorest , and lowest Man , may be Wise and Good , Brave and Constant , Chast and Temperate ; and that these , in Reality , make a great Man , beyond all the Outward Trappings of Titles , and Retinue . And , lastly , It is their Duty to be Liberal , and Charitable , out of what God hath given them , to those who are in Need ; which is the best Use that any Man can put his Riches to , and will turn to the highest Account at the last . Q. What Encouragement has God given Us , to make us the more careful to Observe this Commandment ? A. That thy Days may be long in the Land which the LORD thy God giveth Thee . Q. What is the Import of this Exhortation . A. It contains a Promise to those who should Honour their Father and Mother ; that they should Live long in that Good Land , to which the Lord was then leading them , by the Hand of Moses his Servant . Q. What Encouragement does this Give to Us now ? A. It shews us , in a Type , what we may promise our selves upon our Obedience . That as long Life , and that in the Land of Canaan , their expected Inheritance , was the Highest Temporal Promise God could make to the Jews ; as being indeed the Foundation of All the present Blessings they were capable of Receiving : So , if we carefully Observe this Command , it shall not only promote our present Peace , but shall be a Good Means to procure to Us an Everlasting Inheritance , in our Heavenly Canaan ; and intitle us to a more than ordinary Degree of Happiness in it . SECT . XXVIII . Q. WHat is the Sixth Commandment ? A. Thou shalt do no Murder . Q. What is Murder ? A. It is the Wilful , and Unlawful , taking away of the Life of a Man , by what way , or means , soever it be done . Q. Is not all Killing , Murder ? A. No ; that only is Murder , which is Voluntary , and Unlawful . Q. Wherefore must the Killing be Wilful , and Designed ? A. Because if a Man Slay another purely by Chance , without any Design , or Intention , so to do ; without Malice , and without Premeditation ; it is a Misfortune , it is not Murder . Q. Wherefore must the Killing be Vnlawful ? A. To exclude those Cases in which tho' the Killing be Voluntary , yet it is not Murder ; nor Forbidden by God as Such . Q. What are those Cases ? A. * The Execution of Justice , after a Lawful Manner , for a Suitable Offence ; and by a Lawful Magistrate . † The Killing of an Enemy in a just War : * The Killing of Another for the Necessary Defence of a Man 's Own Life : To which under the Law were added some Other Cases , of which it may be doubted how far they are to be allow'd under the Gospel . Q. What be They ? A. The Killing of any Person who would have inticed them to commit Idolatry : * The Avenger of Bloud , slaying Him who had Vnawares kill'd his Brother . And , lastly , ‖ The Execution of Vengeance on any Wicked Person , by an extraordinary Impulse from God ; as Phineas did , in the Day of the Assembly . Num. xxv . 7 , &c. Q. What is your Opinion of Self-Murder ? A. That it is as much Forbidden by this mandment as any Other . Q. What think you of those who meet in a set Duel , and so Kill ? A. If both agree to it , which soever falls , they are Both guilty of Murder . Q. What if Men draw in a sudden Heat , and one be Slain ? A. The Heat being Criminal , it will not excuse the Mischief consequent upon it , any more than Drunkenness , in the like Case , would have done . The Laws of Men may distinguish as they please ; but in the Sight of God 't is Murder . Q. What are the peculiar Aggravations of this Sin ? A. They are very many , and very great Ones : Murder being above most Other Sins , 1. A heinous Offence against God , who is the Sole Lord of all his Creatures ; After whose Image we are made ; And who must therefore be , in a singular Manner , both Injured , and Affronted , by the Destruction of his Creature , and his Image . 2. It is a Sin against Nature ; which has Established a Common Relation betwixt Us ; design'd Us for Society ; and , in Order thereunto , has made it one of its Fundamental Laws , that we should Love , and Protect , and Do Good , to One Another : And this Law cannot by any thing be more eminently trampled under Foot than by Murder . 3. It is a Sin against the Civil Society ; the End of which is Protection ; to provide for the Safety , and Security , of those who are the Members of it : And the very Bands of which must therefore be broken hereby . 4. It is a Sin against the Magistrate ; who alone , under God , has the Power of Life and Death ; and who , by this Violence , is deprived of the Counsel , Help , and Support , of one of his Subjects . And , lastly , it is a particular , and signal Offence , against all the Relatives of Him who is Murdered , and such as perhaps may be utterly Ruinous to Them. To say nothing of the Injury that is hereby done to the Person Murder'd ; and who , thereby , is not only deprived of his Life , and of all the Advantages He enjoy'd by it ; but is , it may be , taken off in the midst of his Sins , and so undone to all Eternity . Q. Is there nothing Else , besides Murder , forbidden by this Commandment ? A. Yes , much more ; viz. All Variance , Hatred , Emulation , Envy , Revenge , Evil-speaking , Quarrelling ; All Rash and Immoderate Anger ; and , in One Word , whatsoever tends towards Murder , or may be likely to End in it . Q. What are the Positive Duties which this Commandment requires of Us ? A. To do all we can for the Safety , and Preservation , both of Our Own , and our Neighbour's Lives : If they are Sick , to Advise and and Assist Them , with our Money , and our Service . If they are Well ; to prevent their Quarrels , and make up their Differences . If they are Needy , to Feed them , and Cloath them . If they have injured Us , to forgive them : If we have injured them , to make them all Reasonable Satisfaction . In one Word ; to do all we can to promote Love , and Peace , and Good Will , among All Men. SECT . XXIX . Q. WHat is the Seventh Commandment ? A. Thou shalt not commit Adultery . Q. What is Adultery ? A. It is the Violation of the Marriage-Bed , by which Party soever it be done . Q. How many ways may the Marriage-Bed be polluted ? A. Either by the One's Leaving the Other altogether , and Marrying again ; or by the One's being False to the Other , whilst they still continue to hold together . Q. Is this All that is here forbidden by God ? A. It is all that this Commandment does Expresly forbid ; and seems to have been Chiefly design'd by God , when he deliver'd it to the Jews : But our Saviour has taught Us to extend it much farther . Q. What does our Saviour teach us to understand by this Prohibition ? A. That we are to abstain not only from Adultery , but from all manner of Carnal Pollutions whatsoever , and from all the most distant Approaches to it , and Incitements towards it . Such as Fornication , Vncleanness , Sensual Desires , and Inclinations ; all Lewd , and Effeminate Conversation ; all Wantonness of Behaviour ; all undecent Dressing ; all familiar Conversation of younger Persons of different Sexes together : All excess of Meat , Drink , Sleep , Cloathing : All Places , and Exercises , which may be likely to Raise our Passions to any Immoderate Heighth . In short ; from whatsoever is contrary to the Gravity , and Modesty , and Purity , of the Gospel of Christ. Q. Was Adultery the only Pollution that was forbidden by God under the Law ? A. No ; Fornication was forbidden Then , no less than it is Now : Exod. xxii . 16 . Deut. xxii . 28 . xxiii . 17 . So were all Incestuous and Vnseemly Marriages : Lev. xviii . 6 . &c. Deut. vii . 3 . All Vnnatural Communication between near Relations : Lev. xx . 11 , &c. Deut. 22.30 . But above all , most detestable was the Sin of Sodom accounted then , as well as now it ought to be : Lev. xviii . 22 , 23. xx . 13 , 15 , 16. Rom. i. 26 , 27. comp . Versa 22. Q. What are the Positive Duties comprehended under this Commandment ? A. To keep our Bodies in Temperance , Soberness , and Chastity : And , in Order hereunto , not only carefully to Avoid all Temptations , and Incentives , to the Contrary ; but , if need be , to Exercise our Selves in Great Watchings , and Fastings , and Other Corporal Austerities ; which are in no Cases more proper , than for the Suppression of these Sins . To be Modest in our Behaviour ; Grave , and Chast , in our Conversation ; To Regulate , as much as may be , our very Thoughts , and Desires : And , above all Things , to take Care that We have somewhat to employ our Selves about ; that may spend our Spirits , and take up our Thoughts : As considering that there is nothing more dangerous to the Purity of a Christian , than Idleness ; and that Unhappy Privilege of a Great Fortune , To have nothing to do . Q. How was this Sin of Adultery punish'd under the Law ? A. It was punish'd with Death : And that not only upon a Civil Account , as being most injurious to Society ; but also typically , to denote what such Persons are to Expect from God in the Other World , even Death Eternal . Q. What are the Particular Aggravations of this Sin ? A. That it is not only a very heinous Sin in the Sight of God , but such as is destructive of Humane Society also . That it breaks the most Solemn Vow that can be made between Man and Man : Seperates the nearest Relations : Lays the Ground of infinite Quarrels , and Hatred , and Divisions in Families ; and oftentimes occasions Murders , Seditions , and Contentions , in the Civil State. That it Propagates Sickness , and Infirmities , to Mens Posterity : Is an Enemy to all Serious Counsels , and Generous Actions : Emasculates Mens Minds ; Enfeebles their Bodies ; and , upon all these Accounts , ought as well to be severely punish'd by the Civil Magistrate now , as We are sure it shall be punish'd by God with Eternal Damnation . SECT . XXX . Q. WHat is the Eighth Commandment ? A. Thou shalt not Steal . Q. What do you here understand by Stealing ? A. Not only the Secret , and fraudulent Taking away of what is Anothers ; but all kind of Vnlawful Getting , or Detaining of any Thing , whereby another is injured , or oppressed , in what of Right belongs , or ought to belong , to him . Q. What are the chief Ways whereby this Sin may be Committed ? A. ‖ Chiefly by these Three : 1. By Stealth , and Robbery ; as the One implies a Secret Thievery , or Conveying Away of Another's Goods ; the Other a more violent , and forcible Taking of Them. 2. * To these may be added , as not very different from them , all the artificial Ways which Men have Got of doing the same thing ; by Cheating , in Buying and Selling ; in Borrowing what they are not Able , or never Intend , to pay ; which is in truth Stealing . By Extortion upon , or Oppression of , those who are in Need ; Or whom we are Otherwise able by our Power , or Authority , to Over-bear ; which is the same thing with down-right Robbery . 3. To all which , let me add , lastly ; all Aiding , Advising , Encouraging , or Otherwise Communicating with Others in any of these Crimes : By Receiving , Buying , or Concealing what is Stoln ; By helping any One to Cheat , or Over-reach Another ; By serving any Great and Violent Oppressor , in Crushing , and Ruining a Poor Man. Q. Are there yet any Other Vices forbidden by this Commandment ? A. There are several Others that may fairly be Reduced to it : Such as * Prodigality , in spending a Man's Estate , and Beggaring his Family . * Negligence in making an honest Provision , according to a Man's Station , and Opportunities , for his Children . * Contracting of Debts , which We are not able to Pay. * Engaging for Others , beyond what we are able , or it is fitting for Us to answer . * Taking Vsury of any , Especially of a Needy Man. To which may be added the whole Mystery of Ruining Estates , and Families , * by the excessive Rates of Procuring , Continuing , Advancing of Money , and Interest ; * By Buying Mens Goods , or Estates , at Vnder-rates ; * By taking Advantage of Gain by Mens Private Wants , or by the Publick Necessities ; * The Trade of Pawns , as it is commonly managed , and the Exactions depending thereupon ; * And , lastly , all Such Other Trades as live upon the Vices , and Extravagancies of Men ; with all manner of Vnlawful , and Injurious Ways of Gain . Q. What think you of Going to Law ? A. That as it may be managed both by the Counsellor , and the Client , it is as much Theft as ever the Law punish'd ; and will , as such , be Required of Both by God. And therefore tho' such Cases there be in which a Christian may Go to Law without Violating this , or any Other Command ; yet is it certainly the last Resort , and not to be Used till all other Means have proved ineffectual , to secure our Property , or to Recover our Right . And , for the most part ; it is in Law , as in War , where One side is Certainly in the Wrong , and Generally Both are to blame : And let those who by their Purse , their Tongue , or their Art , defraud another of His Right , know assuredly , that however they may build up their Houses by Iniquity , and escape the Punishment of Man for what they do , yet they shall not be acquitted at the Tribunal of God. Q. What are the Duties which this Commandment Requires of Us ? A. To be fair , and upright , in all our Dealings ; not willingly to wrong , or be accessary to the wronging of , Any . If we should happen to have unwillingly injured any Man , to be Ready to make him a full , and ample Restitution for it . To be free , and charitable to the Poor ; Careful to provide a Competent Subsistence for our Families ; and diligent in pursuing some Honest , and Useful Calling , in Order thereunto . SECT . XXXI . Q. WHat is the Ninth Commandment ? A. Thou shalt not bear False-witness against thy Neighbour . Q. What do you here understand by Bearing of False Witness ? A. The False-accusing of , or Witnessing against Him in Judgment : And which is commonly attended with Perjury , as well as Lying ; and so becomes an Offence at Once against the Third Commandment , by our taking God's Name in Vain ; and against this , of Injuring our Neighbour , by Bearing False-witness against Him. Q. Is there any thing else forbidden in this Commandment ? A. There is ; namely all sort of Calumny , and Evil-Speaking , against any ; whether it be in , or , out of , Judgment . Q. How do you distinguish between Calumny , and Evil-speaking ? A. By Calumny I mean , a Reproach falsly Raised upon , and Reported against , a Person , who is wholly Innocent of it . When we are the Makers , as well as Spreaders , of an Untruth ; at least , know what we say of our Neighbour to be false ; or have just reason to believe it to be so . By Evil-speaking , I understand , the Relating of what is , or has been told to Us , as true ; and is believed by Us so to be ; When we do it not to the Person concerned , for discovery of the Truth ; Or to some Friend of his , in Order to his being admonish'd of it ; but to our Indifferent Acquaintance : And that whether it be done with a Design to defame him , or only in the common way of Discourse , for want of better Matter to entertain our Company withal . Q. Is there any thing yet more forbidden in this Commandment ? A. To this Commandment must be Reduced all * Subornation of False-Witnesses in Judgment ; * all Credit ; or Countenance that is given to Them ; * all Counterfeiting of Hands , and Seals , or any Other Writings to His Prejudice : All * Tale-bearing ; * Rash-speaking , and * Censuring : All * Credulity , or being Ready to believe what is Evil of our Neighbour : All * Encouragement that is Given to those who are apt to speak Evil of Other Men. Q. What is Required of Us by this Commandment ? A. To be Religiously strict in speaking Truth of our Neighbour ; * Not Only to take care that what we say be true , but that by our manner of delivering it , by our flourishing upon it , or Otherwise Circumstantiating of it , we do not give Occasion to any to Mistake Us. * To be charitable both in what We hear , and say of Other Men. * To Vindicate their Reputation as far as fairly we can ; and to * hold our Tongues , at least not to * Aggravate their Faults , where we cannot . SECT . XXXII . Q. WHat is the last Commandment ? A. Thou shalt not Covet thy Neighbours House ; Thou shalt not Covet thy Neighbours Wife ; Nor his Servant , nor his Maid , nor his Ox , nor his Ass , nor Any thing that is His. Q. What is the Sin forbidden in this Commandment ? A. The Vnlawful Desire of what is Another Man's . Q. When is such a Desire Vnlawful ? A. When it puts Men on any deliberate Thoughts , and Contrivances , to obtain that which is Anothers ; without the Consent , and Allowance of Him to whom it belongs . Q. What if a Man's Desire be so bounded , as not to put him upon any undue Means to Obtain what is Another Man's ? A. If it be so bounded within the Use of Lawful Means , that He is determined not to make use of any other , tho' he should never obtain it , it is not Sinful . As if Ahab had only desired Naboth's Vineyard for the Convenience of it ; and as soon as he saw that Naboth would not part with it , had Rested in the Refusal , and Gone no farther ; he would have done nothing Amiss . But if a Man's Desire be Violent , and Vnreasonable , if it makes him Resolve to compass what he Covets by any means ; if fair means will not do , to have it by foul Ones ; such a Desire as this , is Sinful . And therefore when Ahab grew discontented at Naboth's Refusal ; and after that the Malice and Cunning of Jezebel had destroy'd him , went down , and took possession of it ; the Event shew'd his Coveting to have been Criminal ; and that his Desire was as Inordinate , as the Event was Tragical . Q. What think you of such a Desire , as tho' it be Violent and Immoderate , yet is presently Suppress'd ; and does not proceed to any Wicked Resolutions , Endeavours , or Actions , in Order to the Accomplishment of what it Covets ? A. St. James seems to warrant us to think favourably of it : Jam. i. 14 , 15. Yet it cannot be doubted but that all such Desires proceed from an Evil Principle within Us ; and we ought to Watch all we can , even against the first Motions of them , and suppress them . Mat. v. 28.29 , 30. Q. What is the Duty Required in this Commandment ? A. Contentment with our Estate whatsoever it be , so as neither to Murmur against God , nor to Envy our Neighbour , upon the account of any thing which He possesses . There being nothing more Certain , than that He who is not satisfied with what Himself Enjoys , will be apt , upon every Occasion , criminally to Covet what is Another Man's . SECT . XXXIII . Q. WE have now done with the several Branches of that Duty which God Requires of Us ; and which our Godfathers , and Godmothers , promised , at our Baptism , that we should fulfil : Is there any thing yet Remaining necessary to be known by Us in Order to our Salvation ? A. Yes there is ; namely , To understand what those Means are which God has Ordain'd for the conveying of his Grace to Us , and to enable Us to fulfil that Duty which He has Required of Us. Q. By what means may we obtain the Grace of God , in order to this End ? A. Chiefly by these two : Hearty Prayer to God for it ; and a Right Use of the Holy Sacraments . Q. What is Prayer ? A. It is a Religious ‖ Calling upon God , founded upon the Belief both of his Infinite Knowledge , Power , and Presence ; and of his Gracious Goodness , and Mercy towards Us in * Jesus Christ : And by virtue whereof , He is not only always † Present with Vs , to Hear and Receive our Prayers , ‖ Thoroughly Acquainted with All our Needs ; and * fully Able , to Supply them ; but is also most † willing , and ready so to do ; if We call upon Him as we ought to do . Q. Upon what is the Necessity of our Praying to God founded ? A. Besides that it is a part of that Religious Worship which it behoves Us to Pay to Him ; and being publickly Perform'd , is One of the Highest Acts of Outward Honour , that we are capable of Giving to him ; it is necessarily Establish'd upon these Two Principles ; First , A due Sense of our Own Weakness , and Wants : And , Secondly , A firm Belief , that God is both Able , and Willing , to Relieve Us. Q. What are the Wants , which we chiefly need to have Supply'd by God ? A. There is Nothing wherein we do not stand in need of his Support . Our Life , Health , Food , and Raiment ; all that we have , or hope to Enjoy , in our present Estate , proceeds from him ; and We do , in all These , intirely depend upon his Providence . But that for which we ought to be more especially concern'd , and have yet more need to beg the Divine Assistance , is for the supplying of our Spiritual Wants ; That God would Enable Us to fulfil our Duty towards Him ; and thereby , 〈…〉 would Qualify Us for his Favour at the present , and for his Pardon , and Acceptance , when we Come to die . Q. Are we not able , of our Selves , to fulfil our Duty towards God , as we ought to do ? A. So far from it , that we cannot have so much as any Saving Knowledge of it , or Desire after it , without the Concurrence of his Grace , to Open our Vnderstandings , to Purify our Affections , to Regulate our Wills , and to prepare us both to Believe , and Do , according to his Good Pleasure . Q. By what Means may we be Enabled to Live according to God's Commandments ? A. By the Special Grace of the Holy Spirit ; which he never denies to any Christian who heartily Prays for it , and duly Improves that Portion of it , which God has before bestow'd upon him . Q. Does God always Answer the Prayers that are made to Him ? A. He does , if they are made after such a Manner as he Requires ; and for Such Things as He sees to be Expedient for Us ; unless he should have some extraordinary Reason to Refuse Us : In which Case , though he may not Grant Us the very Things which we desire , yet He will recompense Us the more abundantly in Some Other way . Q. After what Manner ought we to Pray to God ? A. With Faith ; with Diligence ; with Attention ; with Fervour ; and with Perseverance . Q. Are these Conditions so strictly Required by God , that no Prayers are heard by Him which want any of Them ? A. That may not Generally be affirm'd : There are great Inequalities in the Affections of the best Men in their Prayers ; Nor can Any avoid all kind of Wandrings , and Disturbances , in them . Nay , sometimes the best Christians , may be the most distracted , with vain Thoughts , and melancholy Fancies , in their Devotions . That which is certain is this , that Every Man ought to Pray as frequently as his Circumstances of Life will permit him ; and when he does pray , ought to do it with the utmost Zeal , and Attention , that He is able to do . Which having sincerely Endeavour'd , he ought not to doubt , but that God will Pardon his Infirmities , in that , as well as in the other Instances of his Duty , and accept his Prayers ; and grant him his Desires . Q. What are the Things which we ought to Pray for ? A. For those of this Life in General only , unless it be on some special Occasions ; and with an intire Submission of our Selves to God's Will , in whatsoever He shall please to Order for Us. But as to the Graces which are necessary for Us , in Order to the Other Life , we are to pray particularly ; earnestly ; absolutely ; and without any Qualifications ; because we know these Things to be always proper for Us to Ask ; and always Suitable to the Will of God , to Give to Us. Q. At what Times ought We to Pray ? A. Continually , and without Ceasing : Not that we are to account our selves thereby Obliged to Spend our whole Time in Prayer , but to look upon those Expressions to imply a constant , daily Attendance , upon this Duty ; the Frequency whereof must be left to Every One's State , and Condition , to determine . Q. What is that General Proportion which Every Christian ought to observe , in the Times of his daily Prayers ? A. If He has Opportunity for it , and can have leisure so to do , it were to be wish'd that He should come Every Day to the Publick Prayers of the Church : But if this cannot be done , He must at least , every Day , without fail , Pray to God in Private , Morning and Evening ; and , if He has a Family , he should every Day , at some convenient Time , Pray with that also , in Order to the better keeping up a Sense of Religion in it . Q. Do you think it to be a Matter of Necessary Duty , to Pray Publickly with the Church ? A. In General it certainly is ; especially upon the Lord's Day , and such Other Solemn Times of Prayer , as both the Laws of the Realm , and the Canons of the Church , require of Us. As for the daily Prayers , if we live in a Place where they are publickly Read , and are not hinder'd by any necessary Business to come to Them , I do not see how we can excuse our selves from usually joining to Them. Q. Has our Saviour left Us any particular Direction how we should Pray ? A. He has left Us a Form of his Own Composing , not only to be continually made Use of by Us ; but also to be a Pattern to Us , after what manner We ought to put up our Own Addresses to God. Q. In what does that Form chiefly direct Us to compose aright our Own Prayers ? A. It teaches us especially these Four Things : First , That we should make our Prayers short , and pertinent ; as being most suitable both to the Wisdom , and Majesty of God ; and to our Own Weakness , and Infirmities . Secondly , That we should Pray for Others , as well as for our Selves ; and that in our Private , as well as our Publick Prayers . Thirdly , That we may pray for the Necessaries of this Life ; though our main Concern should be , in our Prayers , as well as our Endeavours , after Those of the Other . Fourthly , That we should Pray to God ONLY , and to Him as our Father , through Jesus Christ our Lord. Q. Have you any thing Else to Observe from the Form of this Prayer ? A. This only , that to Pray to God by a Set-form , is so far from being a Thing either in its self Vnlawful , or Injurious to the Holy Spirit ; that we see our Saviour himself has here given Us an Example for it ; as under the Law , God was pleased , in several Cases , to direct the very Words in which he would be address'd to by the Jews . SECT . XXXIV . Q. SAY the Lord's Prayer . A. Our Father , &c. Q. What are the General Parts of this Prayer ? A. It is divided into Three General Parts : * A Preface , or Introduction ; * The Petitions ; and * A Doxology , or Conclusion . Q. What is the Preface to this Prayer ? A. Our Father which art in Heaven . Q. Wherefore did our Saviour begin his Prayer with this Compellation of God , Our Father ? A. To shew us , that all our Hope of being heard , or accepted by God , is by vertue of that Relation wherein we stand to him , in , and through his Son Jesus Christ. Jo. xiv . 6 . No Man cometh unto the Father , but by Me. Jo. xv . 16 . xvi . 23 , 24. Verily , Verily , I say unto you , whatsoever ye shall ask the Father in my Name , he will give it you . — Ask , and ye shall Receive , that your Joy may be full . See Col. iii. 17 . Q. Why was that Circumstance added , Which art in Heaven ? A. To shew the Difference between Him , and our Earthly Parents ; who sometimes are hard towards their Children , and will not give them what they ask : Oftentimes are not able to supply their Needs : And , in many Cases , cannot tell what is best for them ; but either deny them , when they ought to have given them what they desired ; or Give them , when it would have been more advisable not to have done it . Whereas our Heavenly Father is All-Merciful , All-Powerful , and All-Wise ; and , by consequence , liable to none of these Defects . Q. What do you Learn from this Introduction ? A. To come to God with Great Assurance , but with Great Reverence too : Who as Our Father will not fail to hear his Children , if they ask , as they ought , of him ; As he is a Heavenly Father , can give us whatsoever we stand in Need of . Q. Is God so in Heaven , as our Earthly Fathers are upon Earth ? A. No , by no means : For God being infinite , is every where present ; neither shut out of any Place , nor Circumscribed by any . * But because God is pleased to shew himself in Heaven , in the highest Excellencies of his Divine Majesty , and Glory ; and is there attended by his Holy Angels ; therefore Heaven is consider'd as his Court , and his Throne . And we very properly direct our Prayers to God there , where our Saviour sits to Intercede with Him for Us ; and where the Blessed Spirits attend upon him , and fall down before him , and worship him . Q. Wherefore are we taught to say , OVR Father ? A. Not as if God were not the Father of Every One of Us in Particular , as well as of Us All in General ; or that We might not Each of Us truly , and properly say , My Father : But to enlarge our Affections , and correct our Pride , and increase our Charity ; and to teach us that there is no Man so mean , but what has as Good a Right to call God his Father , as the Greatest among Us ; nor any , therefore , who ought not to be look'd upon as a Brother by Us , and to be treated , and loved , and pray'd for by Us , accordingly . SECT . XXXV . Q. HOW many Petitions are there in this Prayer ? A. Six : Three with respect to the Honour , and Glory of God ; and which may be accounted pious Wishes , rather than formal Petitions : And Three with Relation to our Own Needs . Q. What is the First of These ? A. Hallowed be thy Name . Q. Wherefore did Christ begin his Prayer , with this Petition , or Desire ? A. To shew us that we ought to make God's Glory the First Thing in our Prayers , as well as the Chief End of all our Actions . 1 Cor. x. 31 . Whether ye Eat , or Drink , or whatsoever ye Do , do all to the Glory of God. Q. What is here meant by the Name of God ? A. The same as in the Third Commandment : viz. God himself ; and whatsoever does in any wise Relate to Him. Exod. vi . 3 . xxxiv . 5 , 6. Psal. cxxxviii . 2 . Q. What is meant by Hallowing ? A. It denotes the Separation of any Thing to a Holy Vse ; and the Treating , and Respecting , of it accordingly . Q. What then do you look upon to be the full Import of this Petition ? A. That it would please God to make himself Known to , and to be Adored , and Glorified by , the whole World. That he would so dispose Ours , and all Other Mens Hearts , that we might never mention his Name , but with a Religious Reverence . That whatsoever has any Relation to him , his Word , his Sacraments , his Ministers , his Houses of Prayer , may all be treated by Us with a Regard suitable to the Majesty of Him to whom they belong : And that neither we our Selves , nor any Others , may ever entertain any Opinions , or commit any Sins , whereby either God the Father , or his Son Jesus ; the Glory of the One , or the Gospel of the Other , may be vilified , or profaned . SECT . XXXVI . Q. WHAT is the Second Petition of this Prayer ? A. Thy Kingdom Come . Q. In how many Respects is God a King ? A. Chiefly in these Three : First , ‖ As he is the King of all the World ; which he Created by his Power ; and Rules , and Governs , as well as Supports , by his Providence . Secondly , † With Relation to his Church and People ; which he Governs , and Conducts , by his Word , and Holy Spirit . And , Thirdly , With * Respect to his Heavenly Kingdom , where he Reigns with Glory , and Majesty , over his Angels Now ; and will Rule over all his Saints hereafter , to all Eternity . Q. How is it that we here , either Wish , or Pray , that God's Kingdom may Come . A. As we desire ; First , That all Men may both more clearly Know , and more worthily Obey the true , and only God ; the Lord of Heaven , and Earth . Secondly , That , to this End , it would please God to enlarge the Borders of his Church , and bring all Nations within the Pale of it . And that where it is already establish'd ; he would Go on , more and more , by his Grace , to destroy the Power of Sin , and the Dominion of Satan ; and to implant the Fear , and Love of his Name , in the Hearts of all his Servants . That so , Thirdly , His Eternal Kingdom may also be enlarged ; the Fulness of his Saints be accomplish'd ; and the blessed Time come , when we shall All be translated into his Heavenly Kingdom ; and all Other Powers , and Dominions , being done away , God alone shall be Exalted , and Rule over his Saints , for Ever and Ever . SECT . XXXVII . Q. WHAT is the Third Petition of this Prayer ? A. Thy Will be done in Earth , as it is in Heaven ? Q. How does God declare his Will to Us ? A. Chiefly Two Ways ; By the Dispensations of his Providence , and by the Rules he has set us to Live by ; whether They be by Nature implanted in Us , or be Revealed to Us in the Gospel of Christ. Q. Does this Petition respect both these ? A. It does ; and so teaches us to Pray , that ( with Respect to the former of Them ) we may always seriously consider the Ways of his Providence , and discern what it is that He would have Us either Do , or Suffer , in Obedience thereunto . That whatsoever it be , that he shall thereby call us to , whether to a Prosperous , or Unprosperous State ; to Receive Good from him , or to Suffer Evil ; we may , in the One , improve his Blessings to the Glory of his Name , and the Benefit of those about Us ; * In the Other , may patiently submit to whatsoever he shall call us to Suffer for his Sake . With Relation to the † Latter , ( the Rules he has Given Us to walk by ) that we may faithfully Obey all his Commandments , how contrary soever they may chance to be , to our Own corrupt Desires , and Affections ; and continue his Obedient , and Constant Servants , all the Days of our Life . Q. Why is this Circumstance added , As it is in Heaven ? A. To shew us what kind of Obedience we ought to pay to God's Will. That as the Angels in Heaven not only Do the Will of God , but do it with all Readiness , Chearfulness , Constancy , and Delight ; so may We , if it shall please God , in some measure fulfil it too . Q. Is it possible for us , ever to attain to such a Perfection of Obedience , in this present Life ? A. It is hardly to be Expected , yet we must Pray for it , and endeavour to Come up as near as is possible to it . And in the mean time , must Learn from hence not only how we ought to Serve God , but how we shall hereafter do his Will , when we come to the blessed State , as well as Place , of those Holy Spirits in Heaven . SECT . XXXVIII . Q. WHAT is the First of those Petitions , which you said Related to our Own Needs ? A. Give us this Day our daily Bread. Q. What do you Observe from the General Composure of this Part of the present Prayer ? A. That as Man consists of Two different Parts , A Soul , and Body ; and has need of several Things to be given him for the Good of Both : So are we here directed to beg of God , First , What is necessary to our Present Life ; and Secondly , What may conduce to the Everlasting Happiness of our Souls , in the Life that is to Come . Q. How does our Saviour express what is necessary to be asked by Us , for the Sustenance of our present Life ? A. He calls it Our daily Bread. Q. What does the Word Bread denote ? A. It is Commonly used in Scripture for all sort of Provision , as it is indeed the chiefest , and most necessary ; and such as may Supply the Defect of all Other . And it is here made Use of , to signify All that is Necessary for our Support ; excluding at the same time whatsoever is Superfluous ; and desired rather to Gratify our Lusts , than to Preserve our Life . Q. What is meant by Our Bread ? A. It may imply these Two things : Either , First , What is Necessary for Us ; that is to say , for Our Selves , and for those who depend upon Us. Or , Secondly , It may be called Our Bread , as intimating that we are to Labour for it ; and so it is Ours , because Gotten by our Own Work , and the Blessing of God , upon our Endeavours after it . Q. What do you Understand by the Word Daily ? A. What is Sufficient for the Next Day : But then we Add withal , this Day , or Day by Day ; to shew , that though because such is the Uncertainty of Our present Life , that how Many , or how Few Days , we may have to Come , we cannot tell , therefore we ask no more of God than what is needful for our present Support : Yet we trust , that God , of his Goodness , will every Day Give us Our Bread , as he did the Jews their Manna in the Wilderness , so long as he shall think fit to continue Us in this State of our Pilgrimage ; until he shall bring Us to our Heavenly Canaan , that Good Country which he has provided for Us. Q. Wherefore do we Pray to God for such a Support ? A. Not to exclude our Own reasonable Care in providing for it , much less to excuse our labouring after it ; but to shew , that we depend altogether upon the Providence of God , and Owe our Lives , and all the Support of them , not to our Own Cunning , or Industry , but to his Blessing : And to engage Us thereby both to Rely the more confidently upon God , and to make those suitable Returns of Love , and Praise , and Gratitude , that We ought to do , to Him. Q. Are the Rich as mueh concern'd thus to Pray to God , as the Poor ? A. They are altogether : Our Saviour composed this Prayer for Both alike . It is the same Providence of God which maintains both ; and and gives abundance to the One , and a Competency to the Other . Q. Is it Unlawful for any Man to take Care of , or provide for any thing more than the Next Day ? A. No , by no means : God himself has sent Us to the Ant to learn the contrary ; Prov. vi . 8 . Who provideth her Meat in the Summer , and gathereth her Food in the Harvest . Such a Care as goes no farther than a prudent Foresight , and neither prompts us to any Evil , nor keeps us back from any Good , is certainly not only Innocent but Commendable . Without this , the World could not subsist Otherwise than by a continual Miracle ; which we ought not to Expect , where Ordinary Methods are to be had . The Solicitude which our Saviour forbids , and which is indeed sinful , is that which proceeds from an immoderate Concern for the future : When Men are uneasie , and discontented ; distrustful of God's Providence , and still hoarding more up , as if they could never have enough ; and trust more to their Own Care , and Foresight , than to God's Blessing . SECT . XXXIX . Q. WHAT are the Blessings which we are here taught to ask of God for our Souls ? A. The Forgiveness of Sins past ; and the Prevention of them for the time to Come . Q. How do you pray to God for the Forgiveness of your Past Sins ? A. In these Words ; And forgive Us our Trespasses , as we forgive them that trespass against Us. Q. What do you mean by forgiving of Trespasses ? A. I pray that God would do away All my Sins , of what Nature , or Quality soever they be ; that he would wash away the Guilt , and remit the Punishment of Them. Q. Do you trust that God will do this ? A. Yes , if I take care to make Good the Condition upon which I ask it of him ; by forgiving of those who trespass against Me. Q. Will that alone suffice to intitule you to God's Forgiveness ? A. No , it will not : Without forgiving of Others , I shall never be my self forgiven ; Mat. vi . 15 . but that I may be forgiven by God , I must not only forgive Others , but must my Self Repent of my Sins , and ask Pardon for them , in the Name , and thro' the Merits , and Mediation of Jesus Christ our Saviour . Q. Why then is this added , as the Condition upon which we are to Pray to God for his Forgiveness ? A. It was fit to be mention'd upon several Accounts : 1st . As a Consideration very fit to be Offered by Us to God , to Induce him to forgive Us. If we who are Proud , and Peevish ; Easie to be Affronted , and hard to be Reconciled ; yet , for God's sake , and in Obedience to his Commands , forgive those who have offended Vs ; how much more shall our most Gracious , and Merciful Father forgive Vs , in what we have Offended him . It was fit to have been added , 2dly ; as a Motive , upon the same Grounds , to assure Us , that if we truly Repent of our Sins , and beg of God the Forgiveness of Them , God will certainly Remit them to Us. It was fit to have been added , 3dly ; to put us continually in mind of the necessity we lie under to forgive Injuries , and to engage Us readily , and heartily so to do : Considering that till we have done it , we cannot pray to God for his Forgiveness ; and that if we do not Do it sincerely , God will certainly find it out : And tho' by pretending a Reconciliation where Really it is not , we may delude Men , yet we cannot possibly deceive God. Q. What think you of Those , who say their Lord's Prayer , and yet either continue at Variance with their Neighbour ; or at least do not truly , and from their Hearts , forgive Him ? A. I think that they . Do not pray for Pardon , but for Vengeance : They Imprecate the Wrath of God upon their Own Heads ; and do , in Reality , Pray after this desperate Manner . Thou , O God! hast Commanded me to forgive my Brother his Trespasses : Thou hast declared that unless I do so , thou wilt not Forgive me my Sins . Well ; let what will come , I am resolved to stand to the hazard of it . I will not Forgive , nor be Reconciled to my Brother ; do thou deal as thou pleasest with Me. SECT . XL. Q. WHat is the last Petition of this Prayer ? A. And lead Us not into Temptation , but deliver Us from Evil. Q. What is meant by Temptation ? A. It , in General , signifies no more than Trial ; and may be taken in an Indifferent , or even in a Good Sense , to denote any Occasion of proving , and experimenting a Man's Faith , or Obedience . So God tempted Abraham : Gen. xxii . 1 . But it is more usually taken in an Ill Sense ; to denote such a Trial , as is designed to seduce , and lead Us into Sin. So the Devil tempts Us : Gal. vi.i. 1 Thes. iii. 5 . Heb. ii . 18 . So every Man is tempted by his Own Lusts ; Jam. i. 14 . So God tempteth no Man : Jam. i. 13 . Q. What is the Evil which you here pray against ? A. That also may be taken in a double Sense ; and signifie Either an Evil Person , or an Evil Thing . In the former it may Respect all Wicked Men , but especially the Wicked One , the Tempter . In the latter , not so much the Evil of Sin its self , as the Evil of Temptation , to which is seems most properly to Refer . Q. What then is the full Import of this Petition ? A. I therein desire , that God would neither Try me himself beyond my Strength , nor suffer the Devil , the World , or my Own Flesh to do it . That , if it be his Will , I may not be exposed to any Great Temptations at all : But if for any Ends of his Wise Providence He shall think fit to † suffer me to be Tempted ; that then He would be pleased * Graciously to strengthen , and support me in my Temptations , and Carry me with Innocence , and Integrity , through them ; and not suffer me to be led into Sin by Them. SECT . XLI . Q. WHAT does the last Part of this Prayer consist of ? A. A Doxology , or Conclusion : For thine is the Kingdom , and the Power , and the Glory , for Ever , and Ever . Amen . Q. What do you mean by a Doxology ? A. A Form of giving Glory , and Praise , and Honour to God. Q. Why was this Doxology here added by our Saviour ? A. To shew Us that all the Religious Service we pay to God ; whether we Pray , Confess , Give Thanks , or whatever we do , still we ought to design it All to his Glory . It was also added to keep up in our Minds a due Sense of the Reason we have both to Pray to God for all the things we have before consider'd ; and to expect a suitable Return of them at his hands . Q. How does this Doxology shew , that we ought to Ask these Things of God ? A. Very plainly : For because God is King of all the World , therefore he ought to be apply'd to by all his Creatures . Because his is the Power ; He is able both to hear , and answer our Requests ; and therefore of him it is most fit to desire whatsoever we stand in Need of . Because his is the Glory , of all our Religious Invocation ; ( 't is a Worship that peculiarly belongs to God , as distinguish'd from the Creature ; ) therefore to him only ought we to make our Prayers , and not to any Other . Q. How does this Doxology encourage us to Hope that we shall Receive what we Ask of God ? A. Because we do hereby profess to believe that he can Grant what we desire ; and the things we ask are so much for his Own Glory , as well as Our Advantage , that we ought not to doubt but that We shall Receive them from Him. Q. After what manner do we acknowledge these Excellencies to be in God ? A. In a super-eminent manner , beyond what they Are , or Can be , in any One besides . Others may have Authority ; but as derived from him , who only is the Supreme King over all the Earth . Others may have Power , but God only is Almighty . Others may have Glory ; a Majesty suitable to their Station , and Character in the World. But to God only belongs the Excellency of Divine Honour , and Worship . To him only is Prayer , and Religious Invocation to be made : He only is either capable of it , or can pretend any Right to it . Q. Why do you to this Doxology add , for Ever and Ever . A. To shew that these Divine Perfections , and Prerogatives did always belong to God ; and will always continue to belong , in this singular manner , to Him. Q. What does Amen import ? A. It is a Word of Wish , and Approbation ; and denotes our Assent to that to which it is subjoin'd , with an Earnest Desire of its accomplishment . So that putting its several Significations together , it is as much as if we should say ; God of his Goodness Grant what I have here pray'd for ; and so I trust he will do , of his Mercy towards me , through Jesus Christ our Saviour . SECT . XLII . Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to Us ; and to confirm to Us his Promises , in Christ Jesus ? A. The worthy participation of the Holy Sacraments ? Q. What mean you by this Word Sacrament ? A. I mean an Outward and Uisible Sign of an Inward and Spiritual Grace , given unto Us , and Ordained by Christ Himself , as a Means whereby we receive the same , and a Pledge to assure Us thereof . Q How many such Sacraments hath Christ Ordained in his Church ? A. Two only as generally Necessary to Salvation ; that is to say , Baptism , and the Supper of the LORD . Q. How does it appear that these two are properly Sacraments ? A. Because the whole Nature of a Sacrament , as before described , does belong to them . For , 1st . There is in both these an Outward and Visible Sign ; viz. Water , in Baptism ; Bread and Wine , in the Lord's Supper . 2dly . There is an Inward and Spiritual Grace , both signified , and conveyed , by these Signs . The Washing of Regeneration , Tit. iii. 5 . by the One ; the Body and Blood of Christ by the Other . 1 Cor. x. 16 . 3dly . There is for both a Divine Institution . For Baptism , Mat. xxviii . 19 . Go ye and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . For the Lord's Supper ; Luk. xxii . 19 . This do in Remembrance of Me. See 1 Cor. xi . 24 , 25. 4thly . They were both Ordain'd as a Means whereby to Convey their several Graces to Us , and as a Pledge to assure Vs of them . Baptism to Regenerate Us ; Jo. iii. 5 . Tit. iii. 5 . The Lord's Supper to communicate to Us the Body , and Blood , of Christ : 1 Cor. x. 16 . For which Reason , lastly ; they are Generally necessary to Salvation . All Christians have a Right to them ; nor may Any , without hazard of missing of these Graces , refuse to Use them , who have the Opportunity of being made Partakers of them . Jo. iii. 5 . Except a Man be born of Water , and of the Spirit , he cannot enter into the Kingdom of Heaven . 1 Cor. xi . 24 . This do in Remembrance of Me. Q. Are these All the Sacraments that any Christians Receive , as establish'd by Christ ? A. The Church of Rome to these adds five more ; tho' They cannot say that they are all of Christ's Institution ; viz. Confirmation : Penance : Extreme-Vnction : Orders : and Matrimony . Q. How does it appear that these are not truly Sacraments ? A. Because not One of them hath ALL the Conditions Required to make a Sacrament , and the most part have hardly Any of Them. CONFIRMATION is , we confess , an Apostolical Ceremony : As such it is still Retain'd , and Practised by Us. But then it is , at most , but an Apostolical Ceremony . Christ neither Ordain'd any such Sign ; nor made it either the Seal , or Means , of conveying any Spiritual Grace to Us. PENANCE ; if Publick , is confessedly a part of Church-Discipline . If Private , is only the Application of the Power of the Keys to a particular Person , for his Comfort , and Correction . It has neither any Outward Sign instituted by Christ , nor any inward Grace , particularly annex'd to it . Indeed if a true Penitent Receive Absolution from his Minister , God Ratifies the Sentence , and forgives the Sin. But so God would have done , had neither any Confession been made to , or Absolution Received from , Him. And that the Sin is forgiven , is Owing to the Mercy of God , upon the Repentance of the Sinner ; and not to be ascribed to the Priest's Sentence . In EXTREME VNCTION there is an Outward Sign , but neither of Christ's , nor his Apostles , Institution . They anointed Sick Persons for the Recovery of their Bodily Health ; and , in certain Cases , advised the Elders of the Church to be sent for , to do likewise . But as to any Spiritual Effects , they neither used any such Sign themselves , nor Recommended it to Others : Nor is there any the least Ground on which to expect any such benefit from the Use of it . MATRIMONY , is a Holy State , ordain'd by God , and highly to be accounted of by All Men. But it neither confers any Grace where it is not , nor Encreases it , where it is : And therefore is not to be look'd upon as a true , and proper Sacrament . ORDINATION , is also a Divine Institution . By the Administration of it Authority is Given to those Who partake of it , to minister in Holy Things ; which , otherwise , it would not have been lawful for them to do . We do not at all doubt but that the Grace of God accompanies this Ordinance ; and the Discharge of those Ministries which are perform'd in consequence of it . But then this Grace , is only the Blessing of God upon a particular Employ ; not such a Grace , as is necessary to the making of a Sacrament . And it is given to such Persons rather for the Benefit of Others , than for the furtherance of their Own Salvation . Q. How many Parts are there in a Sacrament ? A. Two ; the Outward and Uisible Sign , and the Inward and Spiritual Grace . SECT . XLIII . Q. WHat is the First Sacrament of the New Testament ? A. It is Baptism . Q. What is Baptism ? A. It is the Sacrament of our New , and Spiritual Birth , Jo. iii. 4 . the Seal of our Adoption , Rom. iv . 11 . and the Solemn Means of our Admission into the Communion of the Christian Church ▪ Acts ii . 41 . Col. ii . 11 , 12. By the Outward Washing whereof , our Inward Washing from our Sins , by the Blood , and Spirit , of Christ , is both clearly exhibited , and certainly sealed to Us. Rom. iv . 11 . Acts ii . 38.39 . Heb ix . 14 . Tit. iii. 5 . Q. How is Baptism perform'd ? A. By dipping in ; pouring on of ; or sprinkling with Water ; in the Name of the Father , and of the Son , and of the Holy Ghost . Q. In which of these was this Sacrament administred at the Beginning ? A. To Aged , and Healthful Persons , in that Hot Country in which our Saviour lived , it was for the most part administred by dipping , or plunging , the Person who was Baptized , into the Water : According to the common Ceremony among the Jews , of Receiving Proselytes with the very same Ceremony ; and from which our Saviour seems to have taken Occasion to institute this Sacrament . Q. Were any Baptized otherwise at the Beginning ? A. It cannot be doubted but that as All who Embraced the Gospel were Baptized , so many of these could not be dipped in Water . Such were very Old , and Sick Persons ; and it may be All , at the first ; when Three , and Five Thousand at a time , believed , and were baptized ; very likely in a private House ; Acts ii . 41 . Acts iv . 4 . where it would have been very difficult to have had Water enough , and endless , to have dipped them all . Q. What are the Necessary Parts of this Sacrament ? A. Water , and the Word : The One to Represent our Spiritual Washing , and Cleansing , by the Blood of Christ ; the Other to declare the Faith into which we are Baptized , and by which we hope to be saved ; namely , of God the Father , the Son , and the Holy Ghost . Q. How came the Custom of Dipping , to be so universally left off in the Church ? A. Chiefly upon the ground of Charity ; because when the Gospel became every where Received , and the Persons to be Baptized were the Children of believing Parents ; many of which ( in these Cold Countries , and for a Great Part of the Year ) could not be dipped in Water without the hazard of their Lives ; it was necessary either to Sprinkle them only with Water , or not to Baptize them at all . Q. What Ground had the Church to admit of Sprinkling , as sufficient to answer the Design of this Sacrament ? A. The Example of the Purifications under the Law , which were made as well by Sprinklings , as Washings : Heb. ix . 13 , 19. The Application of this made by St. Paul , to the Spiritual Cleansing of us from our Sins : Heb. x. 22 , 24. And by St. Peter to the same Purpose : 1 Pet. i. 2 . The Analogy between the Sprinkling of the Water in Baptism , and that Sprinkling of the Blood of Christ , by which we are Cleansed from our Sins : All these , as they left a sufficient Latitude to the Church to administer this Sacrament , in any of these Ways ; so the Law of Charity Required that the Church should make Choice of Sprinkling , rather than of a total Immersion ; and we cannot doubt , but that the God of Charity does approve of it . Mat. ix . 13 . SECT . XLIV . YOU said , that in Every Sacrament there were Two Parts , an Outward , and Visible Sign , and an Inward and Spiritual Grace : Tell me therefore ; Q. What is the Outward Uisible Sign , or Form in Baptism ? A. Water wherein the Person is Baptized , in the Name of the Father , and of the Son , and of the Holy Ghost . Q. Is this Element so necessary a part of this Sacrament , that the Church may in no Case depart from it ? A. It is of Divine Institution , and was designed to denote our Spiritual Cleansing by Christ's Blood : That as our Bodies are wash'd with , and cleansed from their Pollutions , by Water ; so are our Souls purified from Sin by the Blood of Christ : And for both these Reasons it is a Necessary , and Immutable Part , of this Holy Sacrament . Q. Is the Form of Baptism necessary to the Administration of this Sacrament ? A. It is Necessary ; nor can this Sacrament be duly administred by any Other . Q. Was no Other Form ever used in the Apostle's Times ? A. It is indeed said of Some in those Times , who had been Jewish Converts , or had Received John's Baptism , that they were Baptized in the Name of the Lord Jesus . But this does not hinder but that they may have been Baptized ( as no doubt they were ) in the Words appointed by Christ for that purpose . All it implies is , that they were Baptized into the Faith , and Gospel of Christ ; as by comparing the Passages of Scripture together , it will Evidently appear . See Act. viii . 16 . x. 48 . xix . 5 . Rom. vi . 3 . Gal. iii. 7 . Q. Are then the Words appointed by Christ so necessary , that to Use any Other , will destroy the Efficacy of this Sacrament ? A. That I dot say : For as Persons of all Countries are to be Baptized , so , no doubt , but the Form of Words may be translated into the Language of Every Country ; and Baptism be effectually administred , so long as the Sense is preserved . That which we insist upon is , that every Person who is Baptized , ought to be Baptized in the Name , as well as to profess the Faith of , the Father , Son , and Holy Ghost . Q. What is the Inward or Spiritual Grace , of this Sacrament ? A. A Death unto Sin , and a New-birth unto Righteousness ; for heing by Nature born in Sin , and the Children of Wrath , we are hereby made the Children of Grace . Q. Are all Men , by Nature , born in Sin ? A. They are , ever since that by the Transgression of our First Parents Sin entred into the World : Nor was ever any Exempt from this unhappy State , but he only who knew no Sin , the Lord Christ Jesus . Q. Are all Men , by Nature , Children of Wrath ? A. Being born in Sin , they must of necessity be also Children of Wrath : Seeing All Sin is both hateful to God , and worthy of his Punishment . Q. Have the Children of Believing Parents , in this Case , no Privilege above Others ? A. Yes , they have : For being descended from those who are Members of Christ's Church , they are born within the Covenant ; are the Heirs of God's Promises ; and have a Right to Baptism , as the Children of the Jews had to Circumcision . And therefore should they chance to Die before they have Received it , yet this being no Fault of theirs , we piously believe that it shall be no barr to their Pretensions ; but that they shall nevertheless be saved , by the Merits of Jesus Christ. Q. How are those who are Baptized , made thereby Children of Grace ? A. As by Baptism they are taken into Covenant with God ; are Regenerated by the Holy Spirit ; and Wash'd from their Sins by the Blood of Christ : So that should they Die before they commit any Actual Sin , we are assured , by God's Word , that they shall certainly be Saved . Q. Are all who are Baptized made Partakers of these Benefits ? A. They are all thereby put into a State of Salvation , and become Children of Grace . But those only continue in this State , and hold fast their Right to these Benefits , who take care to Live according to the Gospel of Christ ; and to fulfil those Promises , which either Themselves made ; or which were , by Others , made in their Name , and on their Behalf , at their Baptism . SECT . XLV . Q. WHat is required of Persons to be Baptized ? A. Repentance , whereby they forsake Sin ; and Faith , whereby they stedfastly Believe the Promises of God made to them in that Sacrament . Q. What Repentance is required to prepare any Person for Baptism ? A. The same which is Required to qualify a Man for God's Forgiveness after Baptism . For Baptism , if duly Received , washes away all Sin : And therefore no One can worthily come to it , who does not heartily Repent of all his Sins ; and firmly Resolve never more to Return to any . Act. ii . 38 , 41. iii. 18 . viii . 37 . Q. What is the Faith which Every One ought to bring to this Sacrament ? A. A firm Belief of the Truth of the whole Christian Religion ; but more especially , of all those Articles of it , which he solemnly , at his Baptism , is to profess his Belief of to the Church . Act. viii . 37 . Q. If such a Repentance , and such a Faith , be Required of all who are Baptized , How come Infants to be Baptized , who by reason of their tender Age cannot perform either of Them ? A. Because they promise them Both by their Sureties , which Promise when they come to Age themselves are bound to Perform . Q. Are not Actual Faith , and Repentance , required of those who are to be Baptized ? A. Yes , if they be Persons capable of it : Otherwise it is sufficient that they be Obliged to Believe , and Repent , as soon as they shall be Capable of so doing . Q. How can any One Promise this for Another ? A. Upon a Supposition of Charity : That as Children are born of Christian Parents , and under a Security of being bred up to a Sense of their Duty , and the Knowledge of the true Religion ; and of the infinite Obligations that lie upon them , to Repent , and Believe ; So they will take care ( by God's help ) so to order both their Faith , and Manners , as their Interest , as well as Duty , Requires them to do . Q. But what if they should not fulfil , what has been promised in their Names ? A. In that Case , the Covenant made on their behalf will be Void : And so by not fulfilling what was promised for them , they will lose all those Blessings , which God would Otherwise have been obliged to bestow upon Them. Q. Would it not be more Reasonable to tarry till Persons are Grown up , and so in a Condition to make the Covenant themselves , before they were permitted to be Baptized ? A. We are not to consider what we think best , but what God has directed Us to do . Now God expresly order'd the Children of the Jews to be admitted into Covenant with Him , at Eight Days Old. Into the Place of Circumcision , Baptism has succeeded ; as the Gospel has into the Place of the Law. There is therefore the same Reason why our Children should , from the Beginning , be admitted into the Christian ; as why the Jews Children should have been entred into the Legal Covenant . Our Infants are as capable of Covenanting , as theirs were : And if God thought fit to Receive them ; and did not Account the Incapacity which their Age put them under , any bar to hinder them from Circumcision ; neither ought we to think the same Defect , any sufficient Obstacle to keep our Infants from being Baptized . SECT . XLVI . Q. WHat is the Other Sacrament of the New Testament ? A. The Sacrament of the Lord's Supper . Q. Why do you call it the Lord's Supper ? A. Because it was both Instituted by our Lord at Supper , and was designed to succeed into the Place of the Paschal Supper among the Jews . Q. Ought this Sacrament to be administred only at the Time of Supper ? A. That is not necessary , any more than that we should be Obliged to Eat our Own Supper before it ; that we should Celebrate it only Once a Year ; in an Vpper Room ; in an Eating Posture ; and the like . Our Saviour took that Occasion , and that Season , for the Institution of it ; but he did not intend thereby to Oblige Us to Celebrate it in all the exact Circumstances of Time , Place , Posture , &c. that occurr'd in his Own Administration of it . Q. Why was the Sacrament of the Lord's Supper ordain'd ? A. For the continual Remembrance of the Sacrifice of the Death of Christ , and of the Benefits which we receive thereby . Q. What do you mean by a Continual Remembrance ? A. A Remembrance that is not to determine after a certain Time , as the Paschal Supper did ; but is to continue to be kept up by this Holy Sacrament , to the very End of the World. Q. Is there any thing more intimated by that Expression ? A. Yes , there is ; namely , that this Sacrament ought not to be Celebrated only Once in the Year , as the Passover was ; but to be Administred from time to time , so as to keep up a Constant , Lively Remembrance , in our Minds , of the Sacrifice of the Death of Christ. Q. Wherefore do you call it the Sacrifice of Christ's Death ? A. Because Christ , by his Dying , became an an Expiatory Sacrifice for the Sins of Mankind . Q. Did Christ then suffer Death for the Forgiveness of our Sins ? A. He did : He took upon him our Sins , and died for them ; that by his Death we might be free'd , both from the Guilt , and Punishment of them . Q. Was it necessary that Christ should die , in order to his being such a Sacrifice ? A. It was necessary ; for without shedding of Blood there is no Remission : Heb. ix . 22 . And Death being the Punishment of Sin , he could no Otherwise have free'd us from Death , than by Dying himself in our Stead . Q. Can Christ any more Suffer , or Die , now , since his Rising from the Dead ? A. No , St. Paul expresly tells us that he cannot ; Rom. vi . 9 , 10. Christ being Raised from the Dead dieth no more ; Death hath no more Dominion over him . For in that he died , he died unto Sin Once , but in that he liveth , he liveth unto God. Q. How then do those of the Church of Rome say , that he is again Offer'd for Us , as a true , and proper Sacrifice in this Holy Sacrament ? A. This Sacrament is not a Renewal , or Repetition , of Christ's Sacrifice ; but only a Solemn Memorial , and Exhibition of it . To talk of an Expiatory Sacrifice for Sin , without Suffering , is not only contrary to Scripture , but is in the Nature of the thing its self Absurd , and Unreasonable : Every Sacrifice being put in the Place of the Person for whom it is offer'd ; and to be treated so , as that Person , in Rigour , ought to have been , had not God admitted of a Sacrifice in his stead . And therefore the Apostle , from hence , concludes , that Christ could not be more than Once Offer'd , because he could but Once Suffer . But to suppose that Christ , in his present Glorified State , can Suffer , is such a Contradiction to all the Principles of our Religion , that the Papists themselves are ashamed to assert it . Q. What think you of the Sacrifice , as they call it , of the Mass ? A. We do not deny but that , in a large Sense , this Sacrament may be called a Sacrifice ; as the Bread and Wine , may be called the Body and Blood of Christ. But that this Sacrament should be a true , and proper Sacrifice , as they define the Sacrifice of the Mass to be , it is altogether False , and Impious to assert . Q. What was then the Design of our Saviour , in this Institution ? A. To leave to his Church a Perpetual , Solemn , and Sacred Memorial of his Death for Us. That as often as we come to the Lord's Table , and there join in the Celebration of this Holy Sacrament , we might be moved , by what is there done , at once both to Call to Our Remembrance all the Passages of his Passion ; ( to consider him as there set forth Crucified before our Eyes ; ) and to Meditate upon the Love of Christ thus dying for Us , and upon the mighty Benefits , and Advantages , which have accrued to Us thereby . SECT . XLVII . Q. YOU before said , that in Every Sacrament there must be Two Parts , an Outward , and an Inward : What is therefore the Outward Part , or Sign of the Lord's Supper ? A. Bread and Wine , which the Lord hath Commanded to be Received . Q. Did Christ Institute this Sacrament in Both these ? A. Yes , He did : He first took Bread , gave Thanks , and Brake it ; saying , Take , Eat , this is my Body which is broken for you , This do in Remembrance of me . And then ; After the same Manner he took the Cup , saying , This Cup is the New Testament in my Blood ; This do ye , as oft as ye drink it , in Remembrance of me . 1 Cor. xi . 24 , 25. Q. For what End did Christ appoint these Outward Signs of this Sacrament ? A. The Words of his Institution plainly shew it ; that those who celebrate this Sacrament , might Eat of the One , and Drink of the Other , at his Table . Q. Is it necessary for all those who join in this Holy Sacrament , both to Eat of that Bread , and to Drink of that Cup ? A. It is so necessary that they cannot , without violating our Saviour's Institution , come to to the Holy Table , unless they do it . For Christ appointed Both to be taken ; and he who takes not the Cup , as well as Bread , does not Communicate in Christ's Body , and Blood , at all . Q. May not a Person who only looks on , and sees the Priest Officiate , Commemorate Christ's Death , and meditate upon the Benefits of it , as well as if he received the Elements of Bread , and Wine ? A. I will answer your Question with Another : May not a Person who is not Baptized , when he sees that Holy Sacrament administred , be truly penitent for his Sins , and believe in Christ ; and desire to be Regenerated , and Adopted into the Communion of his Church ; as fully as if he were himself wash'd with the Water of Baptism ? But yet the bare looking on , in this Case , would not intitule such a One to the Grace of Regeneration ; nor will it any more intitule the Other , to the Communion of Christ's Body and Blood. In all these Cases , the Question is not what we think we might do , but what Christ has commanded us to do : And we must observe what he Requires , if ever we mean to be made Partakers of what he Promises . Now that in the present Instance is not idly to look on ; but to do this ; i. e. to Eat this Bread , and Drink of this Cup , in Remembrance of Him. Q. Do you think it necessary that Every Communicant should Receive this Sacrament in Both Kinds ? A. I do think it Necessary ; for so our Saviour has appointed it . Thus he gave it to his Disciples , and thus they Received it at his Hands . Q. But his Disciples were Priests , and therefore their Receiving this Sacrament in both Kinds , does not argue , that it is necessary for the People to do likewise ? A. Whether all who were then present at the Table with our Saviour were Priests , is very Uncertain . The Blessed Virgin , we are sure , was at that time at Jerusalem ; and , no doubt , did eat the Passover , according to the Law , with him ; yet she was certainly but a Lay Communicant . And many Others , for ought we know , there might be in the same Circumstances . But not to insist upon this ; Our Saviour made no distinction between Priests , and Lay Communicants , as to the Business of Receiving of this Sacrament in One , or Both Kinds . He Gave both the Bread , and Wine , himself , to All that were at the Table ; and He has left a General Commandment to Us to do likewise . And his Words , and his Action together , evidently require this of all of Us : That those who Administer this Sacrament , should Administer it as Christ did ; and those who Receive it , should Receive it as the Disciples did of Him. Q. Do you then make no Distinction between the Priests , and the People , in what concerns this Holy Sacrament ? A. As to the Manner of Receiving it , none at all . When those who are Priests Receive this Sacrament of another Priest , it is as when they hear the Word Preach'd : They do it not as Priests , but as Christians . And therefore at the Institution of this Sacrament , our Saviour Christ alone acted as a Priest : He resembled the Ministers of his Church ; the Disciples represented the Faithful ; who were afterwards to Receive the Sacrament from the Ministers of the Church , after the very same manner that They Received it at Christ's Hands . Q. But is not this Sacrament as Perfect in One Kind , as in Both ? A. Can a Thing be perfect , which wants one half of what is Required to make it Perfect ? Q. Yet it cannot be deny'd , but that he who Receives the Body of Christ , does therewith Receive the Blood too ? A. Though that be not the Question , yet if not only may be , but , in this Case , is , absolutely deny'd by Us ; nor indeed can it , without a manifest Absurdity be affirm'd . It was the Design of our Saviour Christ in this Sacrament to Represent his Crucified Body ; his Body as it was Given for Vs. Now we know that when He suffer'd , his Blood was shed , and let out of his Body ; and that to Represent his Blood thus separated from his Body , the Cup was consecrated apart by Him. And how then can it be pretended that he who Communicates in Such a Body , must partake of the Blood together with it ? But this is not our Business ; The Points which we insist upon are these : First , Whether Christ having confessedly instituted this Sacrament in both Kinds , and commanded Us to Do likewise ; those do not evidently depart from his Institution , who Give , and Receive it , only in One ? And if they do ; Then , Secondly , Whether They have any Reason to expect to be made Partakers of the Benefits of this Holy Communion , who do not Receive it after such a Manner , as Christ has commanded Us to do ? Q. Did the Apostles give the Cup to the Lay Communicants in their Churches ? A. Yes , certainly ; or else St. Paul would never have argued with the Corinthians against Communicating with Idolaters as he does , 1 Cor. x. 15 , &c. I speak as to Wise Men , judge ye what I say . The CVP of Blessing which we bless , is it not the Communion of the Body of Christ ? — Ye cannot drink the CVP of the LORD , and the Cup of Devils . Nor have spoken of this Sacrament , as he does in the next Chapter : Ver. 26 , 27 , 28 , 29. In every One of which , He takes notice of their Drinking of the Sacramental CVP , as well as of their Eating of the Sacramental Bread. Q. What then do you think of Those of the Church of Rome , who deny the Cup to the Laity ? A. As of a most presumptuous Sort of Men , who Sacrilegiously deprive the People of what Christ has given them a Right to . Q. Do you think this Change so considerable , as to warrant you to break off Communion with that Church which has made it ? A. No one can with a good Conscience Receive this Holy Sacrament after any Other Manner , than Christ has ordain'd it to be Received . If therefore the Church of Rome shall obstinately Refuse to give it to the Lay Communicant in Both Kinds , he is bound in Conscience not to Receive it of her Priests at all : But to go to those who are ready to distribute it to them in the same Integrity , in which it was first Instituted by our Blessed Lord. SECT . XLVIII . Q. WHat is the Inward Part , or Thing Signified , in this Holy Sacrament ? A. The Body and Blood of Christ , which are verily , and indeed , taken and received by the Faithful in the Lord's Supper . Q. Are the Body , and Blood of Christ , really distributed to every Communicant , in this Sacrament ? A. No , they are not ; for then every Communicant , howsoever prepared , or not , for it ; would alike Receive Christ's Body , and Blood , as to its Substance , there . That which is given by the Priest to the Communicant , is , as to its Nature , the same after Consecration , that it was before ; viz. Bread , and Wine : Only alter'd as to its Vse , and Signification . Q. If the Body and Blood of Christ , be not really given and distributed by the Priest , how can they be verily and indeed Taken , and Received , by the Faithful Communicant ? A. That which is given by the Priest is , as to its Substance , Bread , and Wine : As to its Sacramental Nature , and Signification , it is the Figure , or Representation , of Christ's Body , and Blood ; which was broken , and shed for Us. The very Body , and Blood of Christ , as yet , it is not . But being with Faith , and Piety , Recieved by the Communicant , it becomes to Him , by the Blessing of God , and the Grace of the Holy Spirit , the very Body , and Blood of Christ : As to those who come Unworthily to it ; it is made Damnation ; that is , it Renders them worthy of it , and , without Repentance , will Certainly consign them over unto it . Q. How does the Bread , and Wine , become to the faithful , and worthy Communicant , the very Body and Blood of Christ ? A. As it intitules him to a Part in the Sacrifice of his Death , and to the Benefits thereby procured to all his faithful , and obedient Servants . Q. How does Every such Communicant Take , and Receive , the Body and Blood of Christ , in this Sacrament ? A. By Faith : And by means whereof he is as truly intituled to a part in Christ's Sacrifice , by Receiving the Sacramental Bread , and Wine , which is there deliver'd to Him ; as any Man is intituled to an Estate , by Receiving a Deed of Conveyance from One who has a Power to surrender it to his Use. Q. What are the Benefits whereof Those , who thus Receive this Holy Sacrament , are made Partakers thereby ? A. The strengthning and refreshing of their Souls by the Body and Blood of Christ , as their Bodies are by the Bread and Wine . Q. How does such a Receiving of this Holy Sacrament strengthen our Souls ? A. As it adds a New Confirmation to Us , every time we Receive it , of God's Mercy towards us , through the Sacrifice of Jesus Christ ; and thereby Fortifies , and Corroborates Us , more and more , both in the Discharge of our Duty ; and to a Resistance of all Such Temptations , as may be likely to Draw Us away from it . Q. Does it Strengthen Us in any Other Respect besides this ? A. Yes , it does : For being thus secured of a Right to Christ's Sacrifice for Us , we are thereby fortified against all Doubts , and Fears , of our Salvation ; Are confirm'd against the Apprehension of any present Dangers , or Sufferings , which we shall Reckon not worthy to be compared with the Glory which shall be Revealed in Vs : And , finally , are strengthned against the Fear of Death its Self , which we are hereby taught to look upon as a Passage only to a Most Blessed , and Everlasting State. SECT . XLIX . Q. IS this the only way in which you suppose Christ's Body , and Blood , to be Really Present in this Sacrament ? A. It is the only way in which I conceive it possible for them to be present there . As for his Divine Nature , that being Infinite , he is by virtue thereof Every where present . But in his Humane Nature , especially his Body , he is in Heaven only ; nor can that be any otherwise present to Us on Earth , than by Figure , and Representation ; or else by such a Communion , as I have before been speaking of . Q. Does not Christ expresly say , that the Bread is his Body ; the Cup his Blood ? A. He does say of the Bread , and Wine , so taken , blessed , broken , and given , as they were by Him in that Sacred Action , that This is my Body , &c. and so they are . The Bread which we break , is not only in Figure , and Similitude , but by a Real , Spiritual Communion , his Body : The Cup of Blessing which we bless , is , by the same Communion , his Blood. But this does not hinder but that , as to their own Natural Substances , they may , and indeed do , still continue to be what they appear to Us , the same Bread , and Wine , that before they were . Q. What think you of those who believe the very Elements of Bread and Wine , ( by the Words of Christ ) to be really changed into the Body and Blood of Christ ; and to have nothing of their own Remaining but the meer Appearance , or Species , of what they were before ? A. If any Really do believe this , I think they contradict both Sense , Reason , and Scripture , in so doing . Q. Do you suppose that we ought to judge of a Thing of this Nature by our Senses ? A. I know no Other way of judging of Sensible Objects , but by our Senses . And if I must not believe what I See , and Taste , and Smell , to be Bread , and Wine ; to be truly Bread , and Wine ; I must Resolve to turn Sceptick , and not believe any thing at all . Q. Is not the Word of God to be more Rely'd upon , than Our Own Senses ? A. I do not at all doubt but that We ought , without all Controversy , to believe whatever the Word of God proposes to Us. But where does the Word of God require me to believe any thing in Opposition to my Senses , which it is the proper Business of my Senses to judge of ? Q. Does not the Word of God say , This is my Body ? A. It does say so of the Bread , So Blessed , Given , and Received , as it ought to be , in this Sacrament : And accordingly I believe that it is so . But does the Word of God any where say , that it is not Bread ? Or that I am not to believe it to be Bread , though my Senses never so evidently assure me that it is ? Q. Can the same Thing be Christ's Body , and Bread , too ? A. I have before shewn you not only that it may be so , but that it truly , and really , is So : Bread , in Substance ; The Body of Christ , by Signification ; by Representation ; and Spiritual Communication , of his Crucified Body , to every faithful , and worthy Receiver . Q. How is Transubstantiation contrary to our Reason ? A. As my Reason tells me it is a Contradiction to say of One and the Same Natural Body , that it should be in Heaven , and on Earth ; at London , and at Rome , at the same time . That it should be a true Humane Body , and and yet not have any One Part , or Member , of such a Body : To omit a Hundred Other Absurdities , that are the necessary Consequences of Such a Belief . Q. How does the Scripture contradict this Belief ? A. As it tells us , that Christ's Body is in Heaven ; absent from Us : That there it is to continue till the Day of Judgment . That he has now a Glorified Body , and is not capable of Dying any more : Whereas the Body we Receive , in this Holy Sacrament , is his Crucified Body ; his Body given for Us ; his Blood shed for Us ; which can never be verified in his present Glorified Body . Q. Do not those who believe Transubstantiation , believe the Bread and Wine to be changed into Christ's Mortal , and Passible Body ? A. No , they do not ; but into that Body in which He now sits at the Right-hand of God in Heaven . Q. How then does their Belief of Transubstantiation contradict the Sense of the Holy Scriptures , as to what concerns the Nature of Christ's Body in the Eucharist ? A. Because by Supposing Christ's Glorified Body to be that which we receive in this Sacrament , they utterly destroy the very Nature of it . It was the Design of this Sacrament , to exhibite , and communicate to Us , the Body and Blood of Christ , not any way , but in the State of His Suffering ; as He was given for Vs , and became a Sacrifice for our Sins . Now this he neither was , nor could have been , in his present , Glorified Estate . So that if the Body , and Blood of Christ , be in this Sacrament , it must be not that which he now has in Heaven , but that which he then had when he Suffer'd for Us upon Earth ; and they must not only bring Christ down from above , but must bring him back again to his mortal , and passible Estate ; or they will never be able to make Good any such Change as they pretend to ; and that , I think , is sufficiently contrary to Scripture , as well as in the Nature of the Thing its self Impossible . SECT . L. Q. WHAT have been the Ill Effects of this Errour ? A. Chiefly those Two which I before mentioned ; that it introduced the Doctrines of the Mass Sacrifice , and of the Half Communion ; to which may be added , Thirdly , The Adoration of the Host. Q. What do you call the Host ? A. It is the Wafer which those of the Church of Rome make use of , instead of Bread , in this Sacrament . Q. Do those of that Church Adore the Consecrated Wafer ? A. They do , and that as if it were really , what they pretend to believe that it is ; Our Saviour Christ himself . Q. Is there any great harm in such a Worship ? A. Only the Sin of Idolatry : For so it must needs be , to give Divine Worship to a piece of Bread. Q. Ought not Christ to be Adored in the Sacrament ? A. Christ is every where to be Adored ; and therefore in the Receiving of the Holy Communion , as well as in all our Other Religious Performances . Q. How can it then be Sinful for Those who believe the Bread to be changed into the Body of Christ , upon that Supposition , to Worship the Host ? A. As well as for a Heathen who takes the Sun to be God , upon that Supposition , to Worship the Sun. Q. But he intends to Worship Christ , and that can never be justly said to be Idolatry ? A. And so the Other intends to Worship God : But to put another Case , which may more easily be understood . If a Man will , in defiance of Sense , and Reason , believe a Post to be his Father , and , upon that Supposition , ask Blessing of a Post ; does his Opinion , or rather his Madness , alter the Nature of Things , and make him ever the less ask Blessing of a Post , because he takes it to be his Father . The Papist will needs have a Piece of Bread to be Christ's Body ; and , upon that Presumption , He pays Divine Honour to it : Does he ever the less Give Divine Honour to a Piece of Bread , because he fancies that Bread to be the Body of Christ ? Q. Will not his Intention direct his Action aright ? A. No , it will not : Or if it would , his very Intention it self is wrong . For his Intention is to adore the Host. 'T is true , he Believes it to be Christ's Body ; and therefore Adores it : But still , right or wrong , the Host he adores ; which being in reality no more than Bread , he must needs commit Idolatry in Adoring of it . SECT . LI. Q. WHat is Required of them who Come to the Lord's Supper ? A. To Examine themselves , &c. Q. When ought such an Examination to be made ? A. It were much to be wish'd , that Men would be perswaded to live under the Constant Practice of it ; and consider Every Week , or indeed Every Day , how their Accounts stand towards God. But , at least , if they Neglect it at Other Times , yet certainly they ought to do this very nicely , and scrupulously , before they come to the Holy Communion . Q. How must this Examination be perform'd ? A. By a Careful , and Diligent Search into our Lives , and Actions ; that so we may , if possible , know what the true State of our Souls is , in all those Particulars concerning which we are here directed to Examine our Selves . And this accompanied with Earnest Prayer to God , for his Assistance in , and Blessing upon , our Endeavours . Q. What is the first Point concerning which we are to Examine our Selves ? A. Whether we Repent Us truly of our former Sins , stedfastly purposing to lead a New Life . Q. How may we know whether we do this , so effectually as we are here Required to do ? A. We can only judge by the present Frame , and Disposition , of our Souls . If we are heartily Sorry for , and Ashamed of our Sins : If we earnestly Desire God's Forgiveness of them : If we are instant with God in our Prayers for Pardon ; and where we have done any Injury to our Neighbour , are ready to ask his Forgiveness also , and to make all Reasonable Satisfaction to him ; If , lastly , as far as we can judge of our Selves , we do all this Uprightly , and Sincerely : If we Reserve no secret Affection for any Sin in our Souls , but Universally Resolve to forsake All our Evil Ways ; and in Every Thing to follow the Rules of our Duty ; We may , I think , justly conclude , that our Repentance , and Resolutions , are hearty , and without deceit ; and , as such , will qualify Us for the worthy Receiving of this Holy Sacrament . Q. But what , if after all this , we should Relapse into Sin again ? A. If we do it by Surprise , or Infirmity ; if we fall back only into some lesser Sins , and such as will hardly be altogether to be Avoided by us in this present Life ; we ought not to be discouraged . But , indeed , if after this we fall into the Commission of some heinous , deliberate , wasting Sin ; but especially should we relapse into a Habit and Course of such Sins ; this would be of a dangerous Consequence to Us ; and make our last State worse than our first . Q. Would it not therefore be the safest way , rather to abstain altogether from the Holy Table , than to Run the Hazard of Coming Vnworthily to it . A. Were it a Matter of Indifference whether we Ever Received this Sacrament , or no , this might the more Reasonably be insisted upon ; but as the Case now stands , is altogether Idle , and Absurd . For , First , To come to the Holy Table is a Matter of Express Duty ; what Christ has commanded us to do ; and it is equally dangerous not to Come at all , as it is to Come Vnworthily , to it . Secondly , By not Coming , we deprive our Selves of the Grace of God , which this Sacrament was designed to Convey to Us ; and in that , of the Greatest Benefit , as well as Comfort , to our Souls , in the Course of our Duty , that our Religion has provided for them . To all which , let me add , Thirdly , That the Shortness , and Uncertainty of our Lives , being consider'd , we ought , upon that Account , to make the same Preparation against the Hour of our Death , that we are Required to do , for Coming to the Holy Table . And since Men are so very apt to put both the Thoughts of Death , and their Provision for it so far off ; it is an Instance of the Great Mercy and Concern of our Saviour Christ for Us , that by calling us frequently to his Table , and Requiring so strict a Preparation for it ; he has engaged Us to put our Souls into such a Posture , upon that Account , as will fit them for Dying ; should we chance , e're we are aware , to be surprized by Death . Q. What is the next Thing wherein we are to Examine our Selves , before we come to the Holy Communion ? A. Whether we have a lively Faith in God's Mercy through Christ ; i. e. do stedfastly Believe , that if we do truly Repent Us of our Sins , God will not only most certainly forgive them ; but , as an Earnest of it , does here , in this very Sacrament , Ratify , and Seal anew his Covenant with Us ; and make us Partakers of the Benefit of that Redemption , which our Blessed Saviour purchased for Us , by the Sacrifice of his Own Body and Blood. Q. What is the next Particular upon which we are to Examine our selves , before we come to the Holy Communion . A. Whether we come to it , with a thankful Remembrance of Christ's Death ; which is therein design'd to be set forth , and shewn by Us. Whether we are sufficiently Sensible of the Infinite Love of God , and Condescension of Jesus Christ , hereby declared to Us ? Whether we are careful always to keep up in our Minds , a lively Memory of his Death , and Passion ? And do , by the Sincerity of our Love to God , and the Zeal we have for our Duty , endeavour , in some measure , to testify how hearty a Sense we have of those unspeakable Mercies which he has been pleased thereby to favour Us withal . Q. What is the last Thing concerning which we are to Examine our Selves . A. Whether we are in Charity with all Men ? Whether we do not only freely Forgive whatsoever Injuries any may Chance to have done Us , but are so intirely Friends with them , as to be Ready to do them all the Kindness we can ; and that as truly , and heartily , as if they had never Offended Us , or Otherwise done Us the least Injury . Q. Is this all that is Required of Us , before we come to the Lord's Supper ? A. Other Exercises there are , which may profitably be made Use of by Us , in order to our better Performance of those Duties we have before mentioned . Such are , Some extraordinary Acts of Prayer and Devotion : A Retirement from the Business , and Conversation , of the World ; but especially from the Follies , and Vanities of it . And these accompanied with some Acts of Prayer , and Mortification , whilst we are making the Examination of our Selves before proposed . But these must be govern'd by the Rules of Prudence ; as every Man's Business ; Opportunities ; Needs ; State of Health , and the like Circumstances , either Require , or will allow of . Q. Is such a Preparatory Examination of our Selves , so necessary before we Come to the Holy Table , that we may , in no Case , presume to Come without it ? A. No , it is not : Those who live in a Strict , and Regular Course of Life , and have nothing extraordinary happen'd to . Them , as they always know what their State towards God is , so are they always Ready to Receive this Holy Sacrament ; and need not be afraid to partake of it , because they had not the Opportunity of making a particular , previous Preparation of themselves for it . Yet , if even these should design to go , at a certain Time ( before known ) to the Communion , they not only piously may , but in duty Ought , to do somewhat of this kind , in order to their going with the better Dispositions to it . Q. What if by this means , a Good Christian should not be able fully to satisfy himself , concerning his Worthiness to Go to the Holy Table ? A. In that Case he ought to Consider what it is that puts him in doubt of it ; and having so done , let him take the Advice of some Person whom he can Rely upon , but especially of his Minister , about it : That so being free'd from his Scruples , he may Go with a Quiet Mind , and a full Perswasion of Conscience , to this Spiritual Feast ; and certainly Receive the Benefits of it . Q. What if it shall appear that He is not in a State of Going worthily to this Sacrament ? A. He must , for the present , Refrain from it ; and make all the haste He can to Remove the Impediment , and Reconcile himself to God ; that so He may be in a Condition both to Come worthily to it ; and to be made Partaker of those Graces , which are thereby Communicated to every Faithful Receiver of it . SECT . LII . Q. IS there Any Thing yet farther Required of Those who Come to the Lord's Supper ? A. Yes , there is ; namely , that they be first CONFIRM'D by the Bishop : It being ordain'd by the Church , That none shall be admitted to the Holy Communion until such time as He be Confirm'd , or Ready , and Desirous , to be Confirmed . Q. What do you mean by Confirmation ? A. I mean the Solemn laying on of the Hands of the Bishop , upon such as have been Baptized , and are come to Years of Discretion . Q. How is this performed among Us ? A. It is directed to be done after a very Wise , and Solemn Manner . For , First , The Bishop having given Notice to the Minister of his Intention to Confirm , and Appointed a Time for the doing of it ; the Minister is to call together such of his Parish , as are Come to Years of Discretion , and have not yet been Confirmed ; and to Examine them in their Church-Catechism , and to prepare as many as he can for the Bishop to Confirm . Secondly , Having done this , he is either to bring , or send in Writing , with his Hand Subscribed thereunto , the Names of , all such Persons , within his Parish , as he shall think fit to be presented to the Bishop to be Confirm'd . These being Approved of by the Bishop , are brought openly into the Church , and Required by the Bishop , in the Presence of God , and the Congregation there Assembled , to Renew the Solemn Vow , and Promise , which was made in their Names , at their Baptism ; and , in their Own Persons , to Ratify and Confirm the same ; acknowledging themselves bound to believe , and do , all those Things which their Godfathers and Godmothers then undertook for them . Which having done , the Bishop heartily prays to God for his Grace to enable them to fulfil this their Vow ; and laying his Hand severally on Every One's Head , Beseeches God to defend this His Servant with his heavenly Grace , that He may Continue His for Ever ; and daily Increase in his Holy Spirit more and more , until He comes to his Everlasting Kingdom . To all which are finally added the Joint Prayers both of the Bishop , and the Church , to the same Effect ; and so the Ceremony is ended . Q. What are the Reasons that chiefly moved the Church of England to Retain such a Ceremony as this ? A. There may several be assigned , but especially these Four : * Apostolical Practice ; * The Reasonableness of the Thing its self ; * The Benefit of it to the Person who is Confirmed ; and * The Satisfaction that arises from hence to the Church of Christ. Q. Did the Apostles Practise such an Imposition of Hands ? A. The Apostles did lay their Hands on those who had been Baptized ; and by their Imposition of Hands , such Persons did Receive the Holy Ghost . Acts viii . 17 . xix . 6 . Q. Does the Bishop give the Holy Ghost now , as the Apostles did , by their Imposition of Hands ? A. That we do not say ; nor did the Apostles themselves do it . They Laid on their Hands , and God Gave his Holy Spirit to those on whom they Laid them . And we piously presume , that by the fervent Prayers of the Bishop , and the Church , those on whom He now Lays his Hands , shall also Receive the Holy Ghost , if they do but worthily prepare Themselves for it . Q. Is there any Promise of God on which to build such a Hope ? A. A General One there is , and such as may in this Case , above any , be depended upon by Us. For , First , We are directed to Pray not only for Our Selves , but for One Another also . To encourage us hereunto , Christ has promised Us to Grant whatsoever is piously ask'd , by the joint Suffrages of his Church , of Him. Mat. xviii . 19 . And particularly , has declared , That God will Give the Holy Spirit to them that ask Him. Luk. xi . 9 . Add to this , That it has always been accounted a part of the Ministerial Office , not only to Instruct , but to Pray for , and Bless their People When therefore the Chief Pastor of the Church , and his Congregation , solemnly join together , to beg of God the Grace of his Holy Spirit , in behalf of such Persons as these ; ( who have just now been dedicating themselves a-new , to his Service ; and Ratifying the Covenant made between God , and them , at their Baptism ; ) how can we chuse but believe , that God will certainly Grant their Request ; and Give His Holy Spirit to those for whom He is thus earnestly , and solemnly , Ask'd of Him ? Q. From whence does it appear , that such an Imposition of Hands was Reasonable to have been Ordain'd , and to be Continued , in the Church ? A. From the Condition of those who are commonly Baptized among Us ; and who being , for the most part , Infants , and so constrain'd to make Use of Others to become Sureties for them at their Baptism ; it was certainly very Reasonable , that there should be some Solemn Time appointed , when such Persons ( being come to Years of Discretion ) should Themselves Ratify their Baptismal Covenant ; and Acknowledge their Obligation to believe , and do , what their Godfathers , and Godmothers , had before promised for them . Q. What are the Benefits of this Institution , to those who are Confirmed ? A. Besides the Benefit of God's Grace , which we reasonably presume to be hereby procured to such Persons , by the Prayers of the Bishop , and Church , on their behalf ; these Two Advantages do Evidently accrue to Them : That , First , They are , by this means , secured of the Care of their Godfathers , and Godmothers , to see that they be duly Instructed in the Principles of their Christian Religion ; and in which , were this Ordinance strictly observed , they could not be deficient , without being certainly found out , and censured by the Church for their neglect . And , Secondly , That by being thus Solemnly called upon to Ratify their Baptismal Vow , and Covenant ; They are engaged to begin betimes , both to Consider their Duty , and to apply themselves to the serious Discharge of it . Q. How does this Ordinance give a Satisfaction to the Church of Christ , as to these Matters ? A As , by this means , Care is taken to have all these Things Openly transacted before it . The Person , who perhaps was privately Baptized , being Now publickly Confirmed , in the Face of the Congregation . The Vow , which was made by Others in his Name ; being here Solemnly Renew'd , and Ratified , by Himself . The Child , who was Baptized by some Minister of an Inferior Order , being now Established in the Communion of the Church , by the Chief Pastor of it . And , lastly , The Godfathers , and Godmothers , who became Sureties , both for the Good Instruction , and Education , of the Person , whom they Answer'd for ; being hereby fully acquitted , and discharged , of their Trust ; and declared to have faithfully Fulfilled , what they had so sacredly Promised , and Vndertook to Do. Q. Do you look upon all Godfathers , and Godmothers , to be Obliged to see , that Those for whom they Answer , be first duly Instructed in the Principles of their Religion , and then brought to be Confirmed by the Bishop ? A. They are certainly Obliged , as far as a Solemn Promise , made in the Presence of God , and in a Matter not only Lawful , but Pious , and Charitable , can Oblige them . Nor can I imagine , how any One , Who has taken such an Obligation upon Himself , will ever be Able to answer it , either to God , or his Own Conscience , if He shall neglect to fulfil what He undertook in that behalf . Q. What think you of Those who Come to the Lord's Supper , without either being Confirmed ; or having any Desire , or Intention , to be Confirmed ? A. They are doubtless to be blamed : Inasmuch as thereby they not only break the Orders , and disobey the Command of the Church ; which , for such Good Reasons as we have seen , Requires them to be Confirmed ; but seem ashamed to Own their Christian Profession ; and to despise the Prayers of their Bishop for such Graces , as they certainly ought to Desire ; and cannot reasonably Hope , by any more effectual means , to obtain of God , than by a Pious , and Reverend Participation , of this Holy Ordinance . Q. May not the Grace of God be Obtain'd as well by our Own Prayers , as by the Bishop's Imposition of Hands upon Us ? A. That is not the Question : We know that God has promised his Holy Spirit to Every One who faithfully Prays for Him. But the Question is this ; First , Whether if a Man may Obtain this Grace by his Own Prayers alone , He may not expect more certainly to do it , by adding the Prayers of the Bishop , and the Church , to them ? And , Secondly , Whether He who Carelesly Neglects , or Presumptuously Despises the Orders of the Church ; and the Pious Provision made by Her , for all Her Members , at their first setting out into the Dangers , and Temptations , of the World ; may not justly fear , lest God should Refuse that Grace to his Own Solitary Prayers , for which He Neglected , or Despised , the Prayers of the Bishop , and the Church , on his behalf ? Q. What is Required of Persons to be Confirmed ? A. First , That they be of Years of Discretion : That is to say , Of a Capacity to understand the Nature of their Baptismal Covenant . What God therein Promises to Us ? And what we are thereby Obliged to Believe , and Do , in Obedience to his Will ? Secondly , That They be not only Capable of this Knowledge ; but be Actually Instructed in these Things . Thirdly , That being hereby brought to a Clear Sense of what was done for them , by their Godfathers , and Godmothers , at their Baptism ; They be now Ready , and Desirous , in their Own Persons , to Ratify , and Confirm the same . And , lastly , That in Testimony of their sincere Resolutions to make Good what they here Promise , and Vow , they do now truly Repent of All their Sins , and stedfastly Resolve , by the Grace of God , to Go on in a Constant Obedience to God's Commands , unto their Lives End. Q. At what Times ought such Persons to be Confirmed ? A. At such Times as the Bishop appoints for this Purpose . Only , if it be possible , they should endeavour to be Confirmed , and thereby fully take upon themselves the First Sacrament ; before they proceed to the Participation of the Second . Q. How often ought any Christian to be Confirmed ? A. The Nature of the Office plainly shews it . Confirmation , as it is understood , and practised by Us , is nothing Else but a Solemn Ratification of our Baptismal Covenant . Now no Man ought to be Baptized more than Once : Nor will He therefore need any more than Once , to take that Covenant upon Himself . If after this , He shall fall into any Sins , whereby to put Himself out of a State of Grace ; Or even to be cut off from the Communion of the Church ; there are Other means of Restoring him again to Both , upon his Sincere Repentance for what He has done Amiss . But our Baptism must not be Repeated ▪ Nor will our Confirmation therefore need to be , any more , Repeated by Us. FINIS . ERRATA . PAge 45. l. 24. for be was , r. was a. P. 115. l. 28. r. Commandment . P. 127. l. 26. for Tha● God would , r. Both. P. 130. l. 15. for to Them , r. in Them. P. 151. l. 27. r. don't . P. 159. l. 14. blot out to . Borks printed for Richard Sare , at Grays Inn Gate in Holborn . THE Genuine Epistles of St. Barnabas , St. Ignatius , St. Clement , St. Polycarp , the Shepherd of Hermas , &c. with a large Preliminary Discourse . 8 vo . A Practical Discourse against Profane Swearing . 8 vo . The Authority of Christian Princes over Ecclesiastical Synods , in Answer to a Letter to a Convocation man. 8 vo . An Appeal to all the true Members of the Church of England , on behalf of the King's Supremacy . 8 vo . A Sermon at the Dorsetshire Feast . 1690. Before the Queen at Whitehall , May 10. 1691. Before the Lord Mayor , Nov. 26. 1691. At Grays Inn , on the Death of the Queen . At St. James's , on the Day of Thanksgiving . These Nine by the Reverend Dr. Wake . Fables of Aesop , and other Eminent Mythologists , with Morals and Reflexions . Folio . Fables and Stories Moralized ; ( being a Second Part of the Fables of Aesop , and other Eminent Mythologists , &c. ) Folio . Both by Sir Roger L'Estrange . Mr. Collier's View of the Stage . His Defence . His Essays upon several Moral Subjects . Maxims and Reflections upon Plays ; ( in Answer to a Discourse printed before a Play , called , Beauty in Distress ; ) written in French by the Bishop of Meaux ; with an Advertisement concerning the Author and Book . By Mr. Collier . An Answer to all the Excuses and Pretences that Men ordinarily make , for their not coming to the Holy Communion . To which is added , A brief Account of the End and Design of the Holy Communion , the Obligation to Receive it , the Way to Prepare for it , and the Behaviour of our Selves both At , and After it . Price but 3 d ▪ for the Encouragement of such Persons as are willing to Give them away , for the Promoting of Piety and Devotion . Notes, typically marginal, from the original text Notes for div A66289-e970 Acts xxi . 21 , 24. Luk. 1.4 . Acts xviii . 25 , 26. Heb. v. 12 . — vi . 1 , 2. Heb. viii . 8 . &c. Gen. iii. 15 . Heb. viii . 12 . Luk. xi . 13 . 1 Pet. 1 ▪ 2. Jo. iii. 16 , 17. 1 Pet. 1.4 , 5. 2 Cor. vii . 10· Jam. v. 20 . Rom. xii . 5 . Eph i 22 , 23. Jo. i. 12 ; 13 Heb. ii . 11 12 , 13. Rom. viii . 14 , 15. Acts iii. 25 . Rom. viii . 15 , 17. Gal. iv . 5 , 7. Ephes. 1.5 . 1 Pet iii. 21 . 1 Pet i. 3 , 4 5 Gal. iii. 26 . Heb. ii . 3 , Eph. ii . 1 , 2 , 3. Mat. xiii . 39 . Luk. viii . 12 . Je. viii . 44 . Eph. iv . 27 . — vi . 11 . 1 Tim. iii. 6 , 7. Heb. ii . 14 . Jam. iv . 7 . 1 Jo. iii. 8 , 9 , 10. (a) Jo. viii , 44. 1 Jo. iii. 8 . (b) 1 Tim iii. 6 . Jo. viii . 44 . Jam. 3.14 , 15. 1 Joh. ii . 15 . — v. 19.21 . Jam. iv . 4 . 1 Jo. ii . 16 . Act xxv . 23 . Phil. ii . 3 . Mat. xix . 17.18 , 19. Rom. xiii . 9 . Luk. xviii . 20 . Jo. vi . 44 . 2 Cor. iii. 5 . Phil. 1.6 . — ii . 13 . Jerem. xxxii . 40 . Ezek. xxxvi , 27. 1 Jo. iii. 9 . 2 Thes. iii. 3 . Tit. iii. 4 , 5. 2 Tim. i. 9 . 1 Jo. vi . 44 . Ephes. ii . 8 . Phil. i. 29 . Jo viii . 31 . Gal. vi . 9 . Rom , ii . 7 . 1 Cor. xv . 58 . b 1 Cor. i. 8 . 2 Cor. i. 22 . Ephes. iv . 30 . 1 Jo. i. 8 . Luk. xv . 7.18 , &c. ‖ 2 Cor. vii . 10 . † Ezek. xviii . 21 . Isa. i. 16 , 17. Prov. xxviii . 13 . Psal. xxxiv : 15. Isai. i. 16 . Psal. xxxviii . 18 . 2 Cor. vii . 9 , 10 , 11 , 2 Cor. vii . 10 . Mat. xviii . 3 . Luke xiii . 3 . Prov. xxviii . 19 . Ezek. xviii . 30 . — xxxiii . 11 . Isa. lv . 7 . 1 Jo. i. 8 . Mat. v. 23 . 1 Cor. v. 1 Tim. v. 20 . Jam. v. 16 . Prov. xxviii . 13 . Isa , Lv , 7 , Ezek , xxxiii 11 , Heb , ix , 2● , 26 , 28 , Heb. x. 12 , 14. 1 Pet. ii . 24 . — iii. 18 . 1 Jo. i. 7 . Prov. 1.24 , &c. xxviii . 14 . Heb. iii. 13 , 15. — vi . 6 . — xii . 17 . Prov. xvi . 5 . Jam. iv . 6 . 1 Pet. v. 5 . Psal. x. 3 . 1 Cor. v. 11 . vi . 10 . Eph. v. 5 . Jam. iii. 15 ▪ Jud. 19. Jo. ix . 14 ▪ Jo ▪ v. 44 . Heb. vi . 4 . &c. 〈◊〉 x. 26 . 2 Tim. iii. 16 . 2 Pet. . i.28 . 2 Pet. iii. 15 . Jo. xx . 21 . Luk. i. 4 . 2 Tim. iii. 14 , 15 , 16. 2 Thes. ii . 15 . 2 Tim. iii. 17 . Psal. cxix . 105 . Jo. v. 39 . Mat. xxii . 29 . Jo. v. 39 . Acts xvii . 2.11 . * Act viii . 36.37 . 2 Tim. 1.13 . Jo. iv . 24 . Isa. vi . 3 . — xli . 4 . — xliv . 6 . 1 Kin. viii . 27 . Psal. xc . 2 . Job xi . 7 . 1 Tim. vi . 15 , 16. Heb. xiii . 8 . Jer. xxxii . 27 . Mat. xix . 26 . Jer. xxiii . 23 . Psal. cxxxix . 7 . Deut. vi . 4 . Jo. xvii . 3 . Mark xii . 29 . 1 Cor. viii . 4 . Eph. iv . 6 . Rom. viii . 15 . Jam. i. 18 . 1 Jo. iii. 1 . Psal. xciii . xcvii.xcix . Gen. xviii . 14 . Psal. cxxxv . 6 . Tit. i. 2 . Hab. i. 13 . Gen. i. 1 . Col. i. 16 . Neh. ix . 6 . Job ii . 10 . Psal. xxxvi . 6 . Jo. xiv . 1 . 1 Joh. iii. 23 . Luk. ii . 21 : 1 Tim. i. 15 . Luk. ii . 11 . Acts xiii . 23 . ‖ In the Margin , the Anointed . 1 Kin. xix . 15 , 16. Exod. xl . 13 , 15. 1 Sam. xv . 1 . Isa. lxi . 1 . comp . Luk. iv . 21 , 22. Joh. v. 44 . — ix . 14 . (b) Ma● . xii . 35 . Mat. xxii . 42 . Heb. vii . 14 . (c) Joh. vii . 41 , 42. Luk. ii . 4 ▪ 11. Isa. xl . 3 . Mal. iv . 5 . Luke i. 17 . Mat. iii. 3 . Mark i. 2 ▪ 3. Mat. xi . 5 . Jo. iii. 2 . — xxi . 25 . ‖ Jo. xiv . 12 See below ▪ Sect. xii . Mat ▪ v. ●vi.vii . Luk. ix 35● Heb i. 1 . Gen. xiv . 18 . Eph. v. 2 . Heb. x. 10 . Rom. viii . 34 . Acts iii. 26 . Isa. ix . 6 , 7. Luk. i. 32 , 33. Mat. xxi . 5 . Rev. xix ▪ 13 , 16. Psal. xiv . 8 . Isa. vii . 14 . — ix . 5 . Acts xx . 28 . Jo. i. 14 . — iii. 16 . Act. xiii . 33 . Comp. Heb i. 5 , 6. v. 5 . Acts x. 36 . Jo. xx . 28 . Psal. ii . 8 . Rom. x. 12 . Rom. xiv . 7 , 8 , 9. 1 Cor. ii . 8 . Phil. ii . 8 , 9 , 10 , 11. Acts ii . 36 . Jo. xiii . 3 . Rom. xi● ▪ 9. Phil. ii . 8 , 9 , &c. Jo. i. 14 . Heb. ii . 14 . Mat. i. 18 , 20. Luk. i. 35 . † Heb. vii . 26 . 2 Cor. v. 21 . 1 Pet. i. 19 . * Mat. i. 23 . Isa. vii . 14 . Luk. i. 27 . Gal. iv . 4 . Luk. ii . 5 , 6 , 7. — xi . 27 . 1 Tim. ii . 5 . 1 Cor. xv . 21 . Mat ▪ i. 25 . Luk. i. 34 , 35. Isa. vii . 14 . Mat. xxvii . 1 , 2. Luk. iii. 1 . Dan. ix . 26 . Gen. xlix . 10 . Isa. liii . 5 , 6. Rom. iv . 25 . 1 Cor. xv . 3 . Heb. vii . 26 . ix . 28 . x. 10 . 1 Pet. ii . 21 , 22. (a) Mat. xxvi . 2 , 24 , 45 , 70. Luk. xxii . 22 , 48 , 57. 1 Cor. xi . 23 . * Mat. xxvi . 56 . Mar. xiv . 50 . ‖ Luk. xxiii . ● , 5. Jo. xix . 12 † Mat. xxvi . xxvii . Luk. xxii . xxiii . Jo. xviii . xix . * 1 Pet. iii. 18 . — iv . 1 . † Acts xx . 28 . 1 Cor. ii . 8 . Luk. xxiii . 46 . Mar. xv . 37.44 . Acts ii . 2● ▪ v. 30 , &c. Isa. liii . 10 . 1 Pet. i. 18 , 19. Rom v. 10 . viii . 32 . Col. i 21. (a) ( b ) Gen. xxxvii 35. — xlii . 38 . 1 Sam. ii . 6 . (b) Psal. xvi . 10 . (c) Psal. ix . 17 . Mat. v. 22 , 29 , 30. x. 23 . xxiii . 33 . Luk. xii . 5 . &c. Luke xxiii . 46 . Eccles. xii . 7 . ‖ Mat. viii . 11 . Luk ▪ xvi . 22 , 23 ▪ Eph. i. 19 , 20. Acts ii . 32 . Gal. i. 1 . Jo. v. 21 . Acts i. 21 , 22. Mat. xxvii . 50 , 59. Luk. xxiii . 55 . — xxiv . i.11 , 20. † 1 Cor. xv . 5 , &c. Luk xxiii . 37 . Jo xx . 19 , 25 , 27. Acts i. 3 , 21 , 23. ‖ Jo. xx . 12 . (a) Acts ix . 4 . (b) Acts ii . 4 , 32. — iii. 8 , 15. — iv . 8 , 10 , 33. — v. 12 , 15 , 31 , 32. * Mat. xxvii . 62 . Mar. xv . 42 . Luk. xxiii . 54 . Jo. xix . 32 . † Mat. xxviii . 1 . Mar. xvi . 1 , 2. Luk. xxiv . 1 . Jo. xx . 1 . 2 Cor. xiii . 4 . Acts xiii . 33 . 1 Pet. i. 3 . Rom. 1.10 . Luk. xxiv . 50 , 51. Acts i. 9 , 10. Eph. iv . 10 . Heb. iv . 14 . — vi . 19 . — ix . 24 .. * Mar. xvi 19. Ps●l . cx . 1 . comp . Act. ii . 34 . 〈◊〉 . i 13. ‖ See Rom. viii . 34 . 1 Pet. iii. 22 . Acts vii . 56 . Phil. ii . 8 , 9. Eph. i. 20 , &c. Act. v. 30 , 31. † 1 Cor. xv . 25 . Heb. x. 12 , 13 ▪ Psal cx . 1 . † Act. x. 42 . 1 Pet. iv . 5 . 2 Tim. iv . 1 . Mat. xvi . 27 . ‖ Act. xvii . 31 . Rom. xiv . 9 . * Mat. xxiv . 31 . — xxv . 32 . 2 Thes. ii . 1 . † Dan. vii . 9 , 10. Rev. xx . 4 , 11 , 12. ‖ 1 Cor. xv . 23 . 1 Thes. iv . 16 , 17. Mat. xxv . 32 , 34. * Mat. xxv . 41 . — xix . 28 . 1 Cor. vi . ● . † Mat. xxv . 46 . Comp. Ma● . iii. 16 . xxviii . 19 . Eph. ii . 18 . Gal. iv . 4 , 5 , 6. 1 Jo. v. 7 . Jo. vi . 44 : Deut. xxix . 4 . Acts xiii . 48 . 1 Thes. ii . 13 . Jer. xxxii . 40 . Ezek. xxxvi . 27 . 1 Cor. iii. 6 . 1 Jo. iii. 9 . 2 Thes. iii. 3 . Mat. vi . 13 . 2 Cor. iii. 5 . Eph. iv . 30 . Acts iv . 31 . — v. 41 . — xiii 52. Rom. xiv . 17 . 1 Thes. i. 6 . Rom. viii . 37 . 2 Cor. iv . 13 , 16. Eph iv . 30 . Phil. i. 2● . 1 Cor. xv . ●3 . 1 Thes. iv . 13 . Luk ▪ xx . 38 . Mat. xvi . 18 . Acts ii . 41 . & c.. 1 Cor. x. 17 . Gal. v. 5 . Eph. i. 22 . iv . 3 , 4 , 5. v. 23 , 26. Col. i. 18 . Heb. xii . 23 . Psal. lxxvi . 1 , 2. — cxlvii . 19 , 20. Mat. xvi . 18 . — xxviii . 19 , 23. Eph. i. 4 . — iv . 3 . — v. 26 , 27. Col. 1.22 . 2 Tim. 1.9 , 11 , 19. 1 Pet i. 15 , 16. 1 Thes. iv . 7 . 2 Cor. vii . 1 . Heb. xii . 14 . Rom. i. 7 . xv . 25 , 26 , 31. Eph. i. 3 . Phil. i. 1 . Col. i. 4 . iii. 12 , &c. 1 Cor. i. 9 . Eph. iii. 9 . — v. 23 , 25 , 26. 1 Jo. i 3. ‖ Jo. xiv . 23 . 1 Cor. xii . 16 . 2 Cor. xiii . 14 . Gal. iv 6 , 7. Phil. ii . 1 . * Luk. xv . 10 . — xvi . 22 . Heb i. 14 . Mat. xviii . 10 . † 1 Cor. xii . 26 . 1 Jo. i. 7 . Rom. xii . 15 . Act. ii . 42 . Rom. xii . 13 . — xv . 27 . 1 Cor. x. 16 . Heb. xii . 22 , 23. r Jo. i. Psal. xxxi . 1 , 2. Comp. Rom. iv . 8 . Luk. xxiv . 47 . Act. iii. 29 . xiii . 38 , 39. 1 Cor. xv . 4 . 2 Cor. v 21. Phil. iii. 21 . Mat. xiii . 4.3 . Dan. xii . 3 . Jo. v. 28 . Act. xxiv . 15 . Dan. xii 2. Jo. v. 28 . Rom. viii . 11 . 1 Cor. vi . 15 , 19. 2 Cor. v. 10 . Mat. xx● 41.46 . — xviii ▪ 8. Mark ix 43 , 44. Comp. Rev. ii . 11 . xiv . 11 . xxi . 8 . 1 Cor. xv . 42 , &c. Phil ii . 21 . 1 Jo ii . 2 . Rev. xxi . 4 . Psal. x●i . 11 . 1 Cor. ii . 9 . Mat. vii . 21 , 24 , &c. Mat. xxii . 37 . &c. Mat. v. 48 . — xix . 21 . Col. i. 28 . 1 Pet. v. 10 . 2 Cor. vii . 14 . — xiii . 9 . Mat. xxii . 37 . Compare Deut. x. 12 . Psal. cxix . 16 . 1 Cor xv . 48 . Mat. xxii 37. 2 Pet. iii. 18 . Mat. xix . 16 . — xxii . 37 . Rom. xiii . 9 . Jam. ii . 8 . * Lev. xviii . 21 . xix . 14 , 16 , 18 , &c. xxi . 12 , &c. xxii 2. &c. Num. iii. 13 , 41 , 45. Rom. ii . 28 , 29. 1 Cor. x. 18 . Gal. iii. 23 , 26. vi . 15 , 16. Phil. iii. 3 . Heb. viii . 6.8 , &c. Luk. i. 74 , 75. Gal. iv , 26. Heb. xii . 22 . Rev. iii. 12 . xxi . 2 , 10 , &c. See before , Sect. vii . Psal. v. 7 . xlv . 11 . xcv . 6 . cxxxii . 7 . Jo. iv . 24 . 1 Cor. vi . 20 . Phil. iii. 3 . Heb. x. 25 . Mat. vi . 5 , &c. (a) Heb. xi . 6 . Jo i. 12 . vi . 29 . Act. xiii . 39 . Rom. x. 9 . Gal. iii. 22 . 1 Jo. iii. 23 . v. 13 . (b) Psal. xxii . 23 . xxxiii . 18 . xxxiv . 11 . Mat. x. 28 . Luk. i. 50 . 2 Cor. vii . 1 . Phil. ii . 12 . (c) Mat. xxii 37. (d) See before . (e) Psal. xcii . i . cv . 1 . cvi , &c. Eph v. 20 . 1 Thes. v. 18 . (f) Psal. ii . 12 . xviii . 30 . cxv . 9 , 10 , 11. Rom. xv . 12 . 2 Cor. i. 9 . 2 Tim. vi 17. 1 Pet. iii. 5 . (g) Psal. xiv . 4 . xviii . 3 . cxvi . 2 , 13 , 17. cxliv. 18 . Act. ii . 21 . Rom. x. 12 , 13 , 14. 1 Cor. i. 2 . (h) Psal. xcix . 3 . lxvi . 2 . cxix . 11 , &c. 105 , 140 , 161 , 162. Col. iii. 16 . 1 Thes. ii . 13 . Heb. ii . 2 . iv . 12 . Jam. i. 21 . (i) Psal. ii . 11 . c. 2. Luk. i. 74 . 1 Thes. i. 9 , 10. Heb. ix . 14 . 1 Cor. viii . 5 , 6. Gal. iv . 8 . 1 Kin. xi . 4 . 2 Kin. xvii● 33 , 34. Lev. xix . 4 . xxvi . i . Acts xvii . 29 . Ezek. xiv . 5 . Lev. xxvi . 1 . Deut. iv . 16 . Amos v. 26 . Deut. viii . 19 . Isai. xlii . 8 . Psal. cxv . 14 . 1 Kings xiv . 22 , xv . 13 . 2 Kings xxii . 17 . xxiv . 3 . Lam. v. 6 . 1 King. xi . 34 . 2 Kings viii . 19 . 1 Cor. vi . 9 . Gal. v. 20 . Rev. xxi . 8 . — xxii . 15 . Isai. xlviii . i . Mal ▪ iii. 5 . Psal. xxiv . 4 . Mat. v. 34 , &c. Psal. lxiii . 11 . Judg. xi 31. Numb xxx . 3 . Deut. xxiii . 21 , 22 , 23. Psal. lxvi . 11 . Prov. xx . 25 . Mat. vi . 7 . Lev. xxi . 6 Lev. xxiv . 16 . 2 Kings xix . 10 . Lev. xxii . 2 . Luk. viii 18. 1 Cor. xi . 27 . Prov. xiii . 13 . Psal. xcix . ● ▪ Isai. lxvi ● Jer. iv . 2 . Mat. v. 37 . 1 Cor. x. 31 . Col. iv . 6 . Heb. xii . 28 . Lev. xxiv . 16 . 2 Sam. 12.14 . — xxi . 1 . 2 Kings xix . 35 . Zech. v. 3 , 4. Gen ii . ● ▪ Act. xx . 7 . 1 Cor. xvi . 1 , 2. R. v. i , 10. Jer. xvii . 24 . Isa. lviii . 13 . Act. xiii . 27 . — xv . 21 . — xvi . 13 . ‖ 20 Car. II. c●p 7. Mat. xii . 39 . Mat. ii . 12 . Isa. xlix . 23 . 2 Kin. v. 13 . Gen. xlv . 8 . Job xxix . 16 . Judg. xvii . 10 . — xviii . 19 . 2 Kin. ii . 12 . — vi . 21 . — xiii . 14 . 1 Cor. iv . 15 . Lev. xix . 15 . Eph. vi . 1 , 2. 1 Tim. vi . 1 , 2. 1 Pet. ii . 17 . 1 Tim. v. 3 , 17 , 18. Mat. iv . 6 . Mark vi . 10 , 11 , 12. Deut. xxvii . 16 . Prov. i. 8 . xxx . 17 . Lev. xix . 3 . Mat. xv . 4 . Mark vii . 10 . Eph. vi . 1 , 2. Col. iii. 20 . 1 Tim. v. 4 . 2 Tim. iii. 2 . Deut. xi . 7 , 11 , 19. Prov. xiii . 24 , xxii . 6 , 15. xxiii . 13 , 14. Luk xi . 11 . 2 Cor. 12.14 . 1 Tim. v. 8 . Eph vi . 4 . Col. ili . 21 . Heb. xii . 9 . Exod. xxii . 28 . Eccles. x. 20 . Prov. xxiv . 21 . Mat. xxii . 21 . Rom. xiii . 2 . Tit. iii. 1 . 1 Pet. ii . 13 , 17. 2 Pet. ii . 10 , 11. Jude 8 , 9. Act iv . 19 . — v. 18 , 29 , 41. 1 Kin. iii. 7 , 9. Psal. lxxii . 2 , &c. lxxviii . 71 . Prov xx . 38 . Rom. xiii . 3 . 1 Tim. ii . 2 . 1 Pet ii . 1● . Mal. iii. 8 . Mat. x. 14 , 15. Luk. x. 16 . 1 Cor. iv . 1 , 15. — ix . 7 , &c. 1 Thes. i. 12 , 13. 1 Tim. v. 17 . Heb. xiii . 7.17 . Gal. vi . 6 . Ezek. iii. 18 , &c. Mal. ii 7. 1 Pet. v. 2 . Rom. xii . 7 . 1 Tim. iv . 12 , &c. 2 Tim. ii . 2 , 15 , &c. Act. xx . 30 . 2 Tim. iv . 2 . Tit. ii . 7 , 8. Prov. xxxi . 11 . Eph. v. 22 , 23 , 33. Col. iii. 18 . 1 Pet. iii. ● . 1 Tim. ii . 12 . Col. iii. 19 . Eph. v. 25 . &c. 1 Pet. iii. ● . Col. iii. 12.22 . Eph. vi . ● . 6 . 1 Tim. vi . 1 . Tit. ii . 9 , 10. 1 Pet. ii . 1● . Jos. xxiv . 15 . Col. iii. 22 . — iv . 1 . Jam. 5.4 . Eph. vi . 9 . Lev. xix . 32 . Job xxxii . 7 . Prov. 16.31 . 1 Tim. v. 1 , 2. Tit. ii . 2 , 3. Rom ▪ xiii . 7 . Prov. xxix . 23 . Rom. xi . 20 . — xii . 16 . 1 Tim. vi . 17 . Psal. xli . 1 . 1 Tim. vi , 17.18 . 2 Cor. ix . 9 . Heb. xiii . 16 . Ecclus. iii. 9 . Deut. v. 16 . Eph. vi . 2 , 3. Gen. ix . 5 . Exod. xxi . 13 . Num ▪ xxxv . 22 . * Exod. xxi . 14 . Num. xxxv . 30 . Rom. xiii . 4 . † Num. x. 9 . Deut. xxi . 10 . Prov. xx . 18 . — xxiv . 6 . * Exod. xxi . 14 . Num. xxxv . 30 . Rom. xiii . 4 . Deut. xiii . 5 , 6 , 7 , 8. * Num. xxxv . 19 , 27. ‖ Exod ii . 11 . Comp. Acts vii . 25 . 1 Sam. xv . 33 . Gen. ix . 5 . Mat. v. 21 . Gal. v. 20 . Rom. xii . 1● ▪ Jam. iii. 14 , 16. Rom. xii . 18.20 . Mat. v. 9 , 44. Luk. x 34. Gal. v. 22 . Eph. v. 2 . 1 Thes. iv . 9 ▪ Heb. x. 24 . Jam. ii . 8 . 1 Jo. iv . 7.21 . Lev. xviii . 2● ▪ Prov. vi . 29 . Mat. v. 29 , &c. Gal. v. 19 . Eph. v. 3 , 4. Col. iii. 5 . 1 Cor. iii. 17 . vi . 9 . ix . 27 . 1 Tim. ii . 9 . 2 Tim. ii . 22 . 1 Pet. ii . 11 . — iii. 3 . — iv . 3 . Job xxxi . 1 , 9. Mat. xv . 19 . Rom. xiii . 19 . Eph. v. 3 , 11 , 18. 1 Thes. iv . 3 , 4 , &c. Col. iii. 5 , 8. Gal. ● . 24 . 2 Cor vii . 1 . T it ii 3. 1 Pet. v. 8 ▪ Lev. xx . 10 . Job xxxi . 11 . Prov. vi 29. 1 Cor. vi . 9 , 10. Eph. v. 5 . Heb. xiii . 1● . Lev. xix . 11 , 13. ‖ Eph. iv . 28 . Lev. xix . 11 , 13. Rom. ii . 21 . Prov. xx . 10 . xxii . 16 . xxviii . 8 . Psal. xxxvii . 21 . Luk. 18.11 . 1 Cor. v. 10 , 11. vi . 10 . vii . 5 . 1 Thes. iv . 6 . Jam. v. 4 . * Exod. xxiii . 9 . Lev. xxv . 14 . 1 Tim. v. 8 . Prov. vi . 1 . xi . 15 . xxii . 26 . Deut. xxiii . 19 , 20. Psal. xv . 5 . Prov. xxviii . 8 . Jer. xvii . 15 . Prov. x. 2 . xiii . 11 . xx . 21 . Mat. v. 40 . 1 Cor. vi . 1 , 6 , 7. Psal. xv . 1 , 2. Prov. xvi . 11 . Ezek. xxxiii . 15 , 16. Mich. vi 8. Eph. iv . 28 . 2 Thes. iii. 11 , 12. Luk. iii. 14 . Prov. vi . 18 , 19. Tit. iii. 1 , 2. 1 Tim. vi . 4 . Lev. xix . 16 Prov. xi . 30 . — xviii . 8 . 1 Kings xxi . 10 . Mat. xxvi . 59 . Psal. xv . 1.3 . Mat. vii . 1 , 2. Eph. iv . 25 . Jam. i. 26 . Psal. xv . 1 , 2. Eph. iv . 25 . 1 Pet. iii. 10 . Mat. vii . 1 , 2. 1 Cor. xiii . 5 , 7. Luk. xxiii . 41 . Acts xxv . 8 . Rom. vii . 7 . Gal. 5.22 . 1 Pet. ii . 11 . Col. iii. 5 . Eph. iv . 22 . 1 Kings xxi . Ib. ver . 6. — 16. Ezek. xxxiii . 31 . 1 Tim. vi . 6 . Phil. iv . 11 . Heb. xiii . 5 . Rom. xiii . 13 . 1 Cor. xiii . 4 . 1 Thes. iv . 11 , 12. See the Preface to this Prayer : Ch. Cat. ‖ Rom. x. 14 . * Jo. xvi . 24 . † Psal. lxv . 2 . xciv . 9 . 1 Kings viii . 30 , &c. ‖ Mat. vi . 8 . * Lev. xxxii . 17 , 27. † Mat. vii . 7 . xxi 22. Luk. xi . 9 . Jo. vi . 24 . Jam. i. 6 . Psal. v. 2 . xliv . 20 , 21. l. 23 . Isa. xlv . 20 . Jam. i.5 . Mat. vii , 7 , 8. Act. xvii . 25 , 28. Luk. xi . 9 . Jo. xvi . 24 . Jam. i. 5 . Deut. xxix . 4 . Act. xiii . 48 . Jo. vi . 44 . 1 Cor. iii. 6 . Eph. ii . 8 . Phil. ii . 13 . Luk. xi . 9 . Mat. xiii . 12 . xxv . 29 . Luk. viii . 18 . Mat. vii . 7 . — xxi . 22 . Jo. xvi . 23 , 24. Jam. iv . 3 . 1 Jo. iii. 22 . Jam i. 6 . v. 14 , 16. Luk. xviii . 1 . Rom. xii . 12 . Eph. vi . 18 . 1 Jo. v. 14 . Mat. vi 25. Heb. xiii . 5 . Prov. xxx . 8 . Eph vi . 18 . Phil iv . 6 . Col. iv . 2 . 1 Thes. 5.17 . 2 Thes. i. 11 . Heb. xiii . 18 . Jam v. 16 . 1 Pet. iv . 7 . Zech. viii 21. Luk. xxiv . 53 . Act. vi . 4 . Heb. xiii . 15 . 1 Thes. v. 17 . Rom. i. 9 . &c. Psal. lv . 17 . Jos. xxiv . 15 . Psal. ci . Heb. xii . 25 . Act. i. 14 . — ii . 1 , 46. — iii. 1 . 1 Cor. xi . 22 . xiv . 13 , 19 , &c. Num. vi . 14 ▪ — ● . 35 , 36. 2 Thes ii . 1● ▪ Eph ▪ ii . 18 ▪ 1 Kin viii . 38 . Psal. cxv . 3 . cxxiii . 1 . Luk. xi . 11 . Jam i. 17 . Psal. ciii 13. Lam. iii. 41 . Eccles v. 2 . Mat. vii . 9 , 10. 2 Thes ▪ ii 16. Jer. xxiii . 23 . 1 Kin ▪ viii . 23 , 27 , 38 , 39. Isa. xl . 22 . Psal. cxxxix . 7 , &c. * Psal. xi . 4 . cxxiii . 1 . cxxvi . 28 . Mat. v. 16 , 45. xii . 50 xvi . 1 . xxiii . 9 . Act. vii . 49 . Ps●l . cxlviii . 13 . Prov. xvi . 4 . Isa. vi . 3 . 1 Kin. v. 5 . Psal. xx.i. xliv . 20 . Act. vii . 47 . Exod. xx . 1● . xxix . 1 . Lev ▪ x. 3 . 1 Kin. ix . 3 . Psal. lxxii . 19 . lxxxvi 9 , 12. cxiii 〈…〉 Mat. v ●6 . Jo. xv . 8 . Act. xiii . 48 . Rom. xv . 6 . 1 Cor. x. 31 . vi . 20 . 1 Pet. iii. 15 . iv 11. ● Thes. 1.10 , ●● . ‖ Ps●l ciii . 19 ▪ cx . ● cxiv . 11 , ●● . † Mat. iii. 2 ▪ iv . 13 . xxiv . 14 . Heb. i. 8 . * Mat. v. 14 , 20. xiii . 4● . Luk. xxiii . 42 , 43. 1 Cor. vi . 9 ▪ 2 Pet. i. 11 . Act. xxvi . 18 . Col. i. 13 . Psal. ii . 8 . Mich iv . 8 . Rev. xi . 15 . xii . 10 . Mat. xxviii . 19 . 1 Cor. xv . 25 . Tit. i. 3 . — ii . 12 , 13 ▪ Mat. xxvi . 42 . Act. xxi . 13 , 24. * Luk. xxii . 42 . Job . i 21. Heb. x. 17 . † Psal xl . 8 . — cxliii . 10 . Mat. vii . 21 . Jo. iv . 34 . vi . 37 , 38. Act ix . 6 . Rom. ii . 18 . xii . 2 . Eph vi 6. 1 Pet. ii . 15 . 1 Jo. ii . 17 . Psal. ciii . 20 , 21. Job i. 16 . Isa. vi 2. Mat. xviii . 10 . Gen. iii. 10 . xliii . 31 , 34. Ps xxxvii . 25 . — xli . 9 . Isa. xl . 1 . Mar. iii. 20 . Luk iv . 1 . 2 Cor. ix . 10 . 2 Thes. iii. 8 , 12. Prov. xxx . 8 . 1 Tim. vi . 8 . ● Thes. iii. 1● ▪ Exod. xvi . 5 . 2 Kin. xxv . 20 . Neh ▪ v. 18 . ●am . ii . 15 . Mat. vi . 25 , &c. Heb xiii . 5 . ● Pet. v. 7 . Gen iii. 19 . Act. xx . 34 . 1 Cor. iv . 12 , 1 Tim. vi . 8 . 2 Thes. iii. 12 . Deut. viii . 3 . Comp. Mat. ●v . 4 . Act. xvii . 28 . 1 Pet. v. 7 . Acts xi . 28 , 29 , 30. 2 Cor. xii . 14 ▪ Mat. vi . 25 . Psal. cxxx . 3 . 1 Jo. i. 9 . Luk. vi . 37 . 1 Jo. i. 8 , 9. Luk. xi . 4 . Mat. vii . 11 . Mat. vi . 15 . Mark xi . 25.26 . Mal. iii. 15 . Mat. xxii . 18 . Acts v. 9 . Jam. 1.2 , 12. Mat. iv . 13 . xxvi . 41 . Luk. viii . 13 . Mat. iv . 3 . Jo. xvii . 15 . Mat. xxvi . 41 . 1 Cor. x. 13 . Heb. ii . 18 . Rev. iii. 10 . † 2 Sam. xxiv . 1 . 1 Chr. xxi . 1 . Job . 1. 1 Pet. v. 8 . * Psal. xxiii . 4 . 1 Cor. x. 13 . 2 Pet. ii . 9 . 1 Chr. xxix . 11 . 1 Cor. x. 31 . 1 Pet. 4.11 . Psal. xcvi . 7.10 . Psal. xxii 2● . 2 Chron. xx . 6 . Psal. xcvi . 7 , 10. Dan. ii . 37 . 1 Tim. 1.17 . Phil. iv . 20 . 1 Tim. vi . 16 . 2 Tim. iv . 18 . 1 Pet. iv . 11 . Numb . v. 22 . 1 Kings i. 36 . Jer. xxviii . 6 . 1 Cor. xiv . 16 . 2 Cor. i. 20 . 1 Cor xii . 1● . See below . Sect. lii . Mark vi . 13 . 1 Jam. v. 14 , 15. Mark. vii 4. Numb . viii . 7 ▪ Exek . xxxvi . 25 . Heb. x. 2● . Mat. iii 6.16 . Jo iii. 23 . Acts viii . 38 . Isa. lii . 15 . Ezek. xxxvi . 25 . Lev. xvi . 14 , 15 , 19. Heb. ix . 13 . — x. 4 . Act. ii . 38 . — viii . 16 . — xix . ● . Psal li. 5 . Rom. v. 12 . Eph. ii . 3 . Act. ii . 39 . Rom. 9.8 . 1 Cor. vii . 14 . Mark xvi . 16 . Act. ii . 38 , 39. — xxii . 16 . Eph. ii 4 , 5. Tit. iii. 5 . Gal. iii 27. 1 Pet. iii 21. Mar. xvi . 16 . Heb. x. 22 . xi . 11 , 13. Deut. xxix . 12 , 12. Gen. xvii . 13 . Deut. xxix . 10 , 11 , 12. 1 Cor. vii . 14 . Mat. xxvi . 20 , 26. Mat. xiv . 22 . 1 Cor. xi . 23 . 2 Cor. xi . 26 . Comp. Act. i. 11 . Act. ii 46. — xx 7. 1 Cor. xi . 26 . Heb. ix . 12 , 14 , 28. x. 10 . 1 Pet. ii . 21 , 24. iii. 18 . Rom. iv . 25 . — v. 10 . viii . 32 . 2 Cor. v. 21 . Col. i. 21 , 22. 2 Cor. iii. 21 . Isa. liii . 10 . Eph. v. 2 . Col. i. 20 . 1 Jo. ii . 1 . Heb. ix 25.26 . 1 Cor. xi . 24 , 26. 1. Cor xi 25. Mat. xxvi . 27 . Exod. xii . 3 , &c. 1 Cor. xi . 24 . — 25 , 26. 1 Cor. xi . 29 . ● Cor. x. 16 . Act. i. 9 , 11. — iii. 21 . Rom. vi . 9 , 10. Heb. ix . 26 , 28. 1 Cor. xi . 24 , 25 , 26. 1 Cor. xi . 28 , 30. Luk. xiv . 17 , 24. 1 Cor. xi . 24 , 25. Mat. v. 23 , 24. xxii . 11 , &c. Rubr. at the End of the Confirmation Office. ●am . v. 16 . Eph. vi . 18 . 1 Tim. ii . 1 , 2. Lev. ix . 22 , 23. Num. vi . 23 , 24 , 27. Deut. x. 8 . 2 Chron. xxx . 27 . 1 Sam. ii . 20 . Eph. vi . 19 . Col. iv . 3 . 1 Thes ▪ v. 25 . 2 Thes iii. 1 . Heb. xiii . 18 .