Such as only enjoyn the obeying of Christs own Laws 2. And such as only determine of such meer Accidents of Doctrine Worship and Discipline as Christ hath commanded in General and virtually and left the particular sort to humane determination of Governours as Time Place Utensils c. 3. Such as are not extended beyond the Churches of which they are Pastors to others of whom they are no Rulers 4. Such as being Indifferent are not made more necessary than their Nature and Use requireth Nor used to the Churches Destruction or hurt but to it's Edification 5. Such as being mutable in the Reason or Cause of them are not fixed And continued when the reason of them ceaseth Christ calleth us Minsters that we may not think we are Lords of his Heritage Our Work is to expound and apply his Laws and perswade men to obey them and not to make Laws of our own of the same kind as if we were his Equals and Lords of his Church It 's true he hath bid us determine of Circumstances to the Churches Edification and the Pastor is Judge for the present Time and Place what Chapter he shall read what Text he shall preach on and in what Method what Psalm shall be Sung and in what Tune and such like But who made him Lord of other Churches to impose the like on them Or how can he prove that the very same circumstances are necessary to all when a day may alter the case with himself which depends on mutable causes If all the World or Land be commanded on such a day to read the same Psalm and Chapter and occurrents make any Subject far more suitable who hath power to deprive the present Pastor of his Choice and to suppose Ministers unable to know what Subject to read or preach on unless it be they that make such men Ministers that they may so rule them Q. 10. Why must there be stated Worshipping Congregations A. 1. For the Honour of God and our Redeemer who is best honoured in united solemn Assemblies magnifying him with one Mind and Heart and Mouth 2. For the preservation of Religion which is so best exercised honoured and kept up 3. For the Benefit and Joy of Christians who in such concordant Societies receive Encouragement Strength and Comfort 4. For the due Order and Honour of the particular Churches and the whole Q. 11. Is every worshipping Congregation a Church A. The Name is not much worthy of a debate There are divers sorts of Christian Assemblies which may be called Churches 1. There are occasional accidental Assemblies that are not stated 2. There are stated Assemblies like Chappels which have only Curates and are but Parts of the lowest political Governing Churches 3. Christians statedly associated under such Pastors as have the Power of the Church Keyes for personal Communion in Holy Doctrine Worship and Conversation are the lowest sort of Political Governed Churches 4. Synods consisting of the Pastors and Delegates of these may be called Churches in a laxe sence 5. And so may a Christian Nation under one King 6. And all the Christian World is one Catholick Church as Headed by Jesus Christ. 7. And the Roman Sect is a spurious Church as it is headed by a humane uncapable Soveraign claiming the Power of Legislation and Judgment over all the Church on earth Q. 12. But how shall I know which is the true Church when so many claim the Title the Papists say it is only theirs A. I have fully answered such doubts on the Article of the Holy Catholick Church and Communion of Saints in the Creed Either you speak of the Whole Church or of a Particular Church which is but a Part. If of the whole Church it is a foolish question How I shall know which is the true Church when there is but one If of a Particular Church every true Christian Society Pastors and Flocks is a true Church that is a True Society as a part of the Whole Q. 13. But when there are divers contending Churches how shall I know which of them I should joyn with A. 1 If they are all true Churches having the same God and Christ and Faith and Hope and Love You must separate from none of them as Churches though you may separate from their sins But must communicate with them in all lawful Exercises as occasion requireth 2. But your fixed Relation to a particular Pastor and Church peculiarly must be chosen as your own Case and Benefit all things considered doth require When you can have free choice the Nearest and Ablest and Holyest Pastor and Society should be chosen When Violence interposeth a Rulers will may do much to turn the scales for a tolerable Pastor and Society if it make it most for the common good and your Edification Q. 14. May men adde any thing to the prescribed Worship of God A. Worship is a doubtful Word If you will call meer mutable Accidents and Circumstances by the Name of Worship Man may adde to them such as is putting off the Hatt the Meetre and tune of Psalms and such like But men may do nothing which implyeth a defect in the Laws of Christ and therefore may make no new Articles of Faith or Religion or any thing necessary to Salvation nor any Sacraments or Ordinances of Worship of the same kind with Christs much less Contrary thereto Q. 15. May we hold Communion with a faulty Church and Worship A. Or else we must have Communion with none on Earth All our personal Worship is faulty we joyn with them for Christian Faith and Worship If the Minister say or do any thing contrary it is his sin and our presence maketh it not ours Else we must separate from all the World But we may not by false Professions Subscribing Swearing or Practice commit any sin our selves for the Communion of any Church on Earth CHAP. XLV Of Baptism Qu. 1. WHat is Baptism A. It is a Sacred action or Sacrament instituted by Christ for the Solemnizing of the Covenant of Christianity between God and Man and the solemn investing us in the State of Christianity obliging us to Christ and for his delivering to us our Relation and right to him as our Head and to the gifts of his Covenant Q. 2. Why did Christ institute such a Ceremony as Washing in so great and weighty a Work as our-Christening A. 1. A Soul in flesh is apt to use sense and needs some help of it 2. Idolaters had filled the World with Images and outward Ceremonies and the Jews had been long used to abundance of Typical Rites And Christ being to deliver the World from these and teach them to Worship in Spirit and Truth would not run into the extream of avoiding all sensible signs and helps but hath made his Sacraments few and fitted to their use to be instead of Images and mens vain Inventions and the Jewish burdens as meet and sufficient helps of that kind to his Church
2. To shew us in the blessed effect that the Sanctification of the Spirit is not a Fancy but a Holy Church is renewed and saved by it 3. To tell us that God forsaketh not the Earth though he permit Ignorance Infidelity and Wickedness to abound and Malice to persecute the Truth still God hath a Holy Church which he will preserve and save And though this or that Church may apostatize and cease there shall be still a Catholick Church on Earth 4. To mind us of the wonderful Providence of God which so continueth and preserveth a Holy People hated by open Enemies and wicked Hypocrites by Satan and all his Instrments on Earth 5. To teach us to love the Unity of Christians and carefully maintain it and not to tear the Church by the Engins of proud Mens needless Snares nor to be rashly censorious of any or excommunicate them unjustly nor to separate from any further than they separte from Christ but to rejoice in our common Union in Christian Faith and Love and not let wrongs or infirmities of Christians or Carnal Interests or Pride or Passion nor different Opinions about things not necessary to our Unity destroy our Love or Peace or break this holy bond CHAP. XIX The Communion of Saints Qu. 1. HOw is this Article joyned to the former A. As it belongs to our Belief in the Holy Ghost it tells us the effect of his Sanctification And as it belongs to our belief of the holy catholick Church it tells us the end of Church Relation that Saints may live in a holy Communion Q. 2. What is it to be a Saint A. To be separated from a common and unclean Conversation unto God and to be absolutely devoted to him to Love serve and trust him and hope for his Salvation Q. 3. Are all Saints that are members of the catholick Church A. Yes by Profession if not in sincerity All that are sincere and living members of the Church are really devoted to God by Heart-consent and the rest are devoted by Baptism and outward Profession and are Hypocrites pretending falsly to be real Saints Q. 4. Why then doth the Church of Rome Canonize some few and call them Saints if all Christians be Saints A. By Saints they mean extraordinary Saints But their appropriating the Name to such much tendeth to delude the People as if they might be saved though they be not Saints Q. 5. What is meant by the Communion of Saints A. Such a frame and practice of Heart and Life towards one another as supposeth Union such as is between the Members of the Body Q. 6. Wherein doth this Communion consist A. 1. In their common Love to God Faith in Christ and Sanctification by the Spirit 2. In their Love to one another as themselves 3. In their care for one anothers welfare and endeavour to promote it as their own and when Love makes all their goods so far common to all Christians within their converse as that they do to their power supply their wants in the order and measure that Gods Providence and their Relations and Acquaintance direct them preferring the relief of others necessities before their own superfluity or fulness 4. In their joyning as with one Mind and Soul and Mouth in Gods publick Worship and that in the holy Order under their respective Pastors which Christ by his Spirit in the Apostles hath instituted Q. 7. Why is our joyning in the Lords Supper called our Communion A. Because it is a special Symbol Badge and Expression of it instituted by Christ to signifie our Communion with him and one another Q. 8. Is that to be only a Communion of Saints A. Yes that in a special manner is appropriated to Saints Other parts of Communion as eating together relieving each other duties of Relation c. are so far to be used towards Unbelievers that they are not so meet to be the distinguishing Symbols of Christians But the two Sacraments Baptism for Entrance and the Lords Supper for continuance of Communion Christ hath purposely appointed for such Badges or Signs of his People as separate from the World Q. 9. By what Order are others to be kept from Church-communion A. Christ hath instituted the Office of the Sacred Ministry for this end that when they have made Disciples to him they may be entrusted with the Keyes of his Church that is especially the Administration of these Sacraments first judging who is fit to be entred by Baptism and then who is fit for continued Communion Q. 10. May not the Pastors by this means become Church-Tyrants A. We must not put down all Government for fear of Tyranny else Kingdoms Armies Colledges Schools must be all dissolved as well as Churches some body must be trusted with this Power and who is fitter than they who are called to it as their Office and therefore supposed best qualified for it Q. 11. What if none were trusted with it and Sacraments left free to all A. Then Sacraments would be no Sacraments and the Church would be no Church If any man or woman that would might baptize whom and when they would they might baptize Turks and Heathens and that over and over who come in Scorn and they might baptize without a Profession of true Faith or upon a false Profession And if every man might give the Lords Supper to another it might be brought into Alehouses and Taverns in merrymerit or as a Charm or every Infidel or Enemy might in scorn profane it Do you think that if Baptism and the Lords Supper were thus administred that they would be any Symbols or Badges of Christianity or of a Church or any means of mens Salvation No Christians ever dreamt of such Profanation Q. 12. But why may not the Pastors themselves give them to all that will A. Either you would have them forced to do so or to do it freely If forced they are no Judges who is fit And who then shall be Judge If the Magistrate you make him a Pastor and oblige him to teach examine hear and try all the Peoples Knowledge Faith and Lives which will find them work enough And this is not to depose the Ministers power but to put it on another that hath more already than he can do And a Pastor then that delivereth the Sacrament to every one that the Magistrate bids him shall be a Slave and not a free performer of the acts of his own Office unless that Magistrate try and judge and the Minister be but a Deacon that must give account for no more than the bare delivering it But if it be the Receivers of Baptism or the Lords Supper that shall be Judges and may force the Pastor to give it them I have shewed you already the profanation will make it no Sacrament nor Church And if Pastors that are Judges shall freely give them to all they will be the Profaners and such Ministration will confound the Church and
29. But if Bishops judge that Civil Magistrates are bound to destroy or punish Hereticks Schismaticks or Sinners are not such Magistrates thereby bound to do it A. They are bound to do their duty whoever is their Monitor But if Prelates bid them sin they sin by obeying them Nor may a Magistrate punish a Man meerly because Bishops judge him punishable without trying the Cause themselves Q. 30. But if it be not of Divine Institution that all the Church on Earth should have one Governing Unifying Head Monarchical or Aristocratical is it not meet as suited to humane Prudence A. Christ is the builder of his own Church or House and hath not left it to the Wit or Will of Man to make him a Vicegerent or an Unifying Head or Ruler of his whole Church that is to set up an Usurper against him under his own Name which is Naturally uncapable of the Office Q. 31. But sure Unity is so excellent that we may conceive God delighteth in all that promoteth it A. Yes And therefore he would not leave the Terms of Unity to the Device of Men in which they will never be of a mind nor would he have Usurpers divide his Church by imposing impossible Terms of Unity Must God needs make one Civil Monarch or Senate to be the Unifying Governour of all the Earth as one Kingdom because he is a lover of Unity The World is politically Unified by one God and Soveraign Redeemer as this Kingdom is by one King and not by one Civil humane Supream Ruler Personal or Collective Men so mad as to dream of one Unifying Church Governing Monarch or Aristocracy are the unfittest of all Men to pretend to such Government Q. 32. At least should we not extend this Unifying Government as far as we can even to Europe if not to all the World A. Try first one Unifying Civil Government Monarchical or Aristocracitical for Europe and call Princes Schismaticks as these Men do us for refusing to obey it and try the success 2. And who shall make this European Church-Soveraign And by what Authority and limit his Kingdom 3. And what is all this to do To make better Laws than Christs When were any so mad as to say that all Europe must have one Soveraign Person or Colledge of Physicians School-masters Philosophers or Lawyers to avoid Schism among them 4. Is not Agreement by Voluntary consent a better way to keep Civil and Ecclesiastical Unity in Europe than to have one Ruling King Senate or Synod over all Councils are for voluntary concord and not the Soveraign Rectors of theiâ— Brethren Q. 33. But are not National Churches necessary A. No doubt but Christ would have Nations discipled baptized and obey him And Kings to govern them as Christian Nations and all men should endeavour that whole Nations may be Christians and the Kingdoms of the World be voluntarily the Kingdoms of Christ. But no man can be a Christian against his will Nor hath Christ ordained that each Kingdom shall have one Sacerdotal Head Monarchical or Aristocratical But Princes Pastors and People must promote Love Unity and Concord in their several places Q. 34. So much for Gods publick Kingdom on Earth But is there not also a Kingdom of God in every Christians Soul A. One mans Soul is not fitly called A Kingdom But Christ as King doth govern every faithful Soul Q. 35. What is the Government of each Believer A. It is Christs Ruling us by the Laws which he hath made for all his Church proclaimed and explained and applyed by his Ministers and imprinted on the Heart by his holy Spirit and judging accordingly Q. 36. What is the Kingdom of Glory A. It hath two degrees The first is the Glorious reign of our Glorified Redeemer over this World and over the Heavenly City of God before its Perfection which began at the time of Christs Ascension his Resurrection being the Proeme and endeth at the Resurrection 2. The perfect Kingdom of Glory when all the Elect shall be perfected with Christ and his work of Redemption finished which begins at the Resurrection and shall never end Q. 37. What will be the state of that Glorious Kingdom A. It containeth the full Collection of all Gods Elect who shall be perfected in Soul and Body and employed in the perfect Obedience Love and Praise of God in perfect Love and Communion with each other and all the blessed Angels and their Glorified Redeemer and this is in the sight of his Glory and the Glory of God and in the continual joyful sence of his Love and essential Infinite Perfection All imperfection sin temptation and suffering being for ever ceased Q. 38. But some think this Kingdom will be begun on Earth a Thousand Years before the General Resurrection and some think that after the Resurrection it will be on Earth A. This very Prayer puts us in hope that there are yet better things on Earth to be expected than the Church hath yet enjoyed For when Christ bids us pray that His Name may be hallowed his Kingdom come and his Will done on Earth as it is done in Heaven we may well hope that some such thing will be granted for he hath promised to give us whatever we ask according to his Will in the Name of Christ And he hath not bid us pray in vain But whether there shall be a Resurrection of thâ—… Martyrs a thousand years before the general Resurrection or whether there shall be only a Reformation by a holy Magistracy and Ministry and how far Christ will manifest himself on Earth â—… confess are Questions too hard for for me to determine He that is truly devoted to Christ shall have his part in his Kingdom though much be now unknown to him of the Time Place and Manner And as to the Glory after the General Resurrection certainly it will be Heavenly for we shalâ—… be with Christ and like to the Angels And thâ—… Nâ—w Ierusalem being the Universality of the Blessâ—… how with Christ may well be said to come doâ—… from Heaven in that he will bring all the Blessâ—… with him and in the Air with them will judge tâ—… World But whether only a New Generation shâ—… inhabit the New Earth and the Glorified rule theâ—… as Angels now do or whether Heaven and Eartâ—… shall be laid common together or Earth made â—… Glorious as Heaven I know not But the perfect knowledge of Gods Kingdom â—… proper to them that enjoy it Therefore even wâ—… who know it but imperfectly must daily pray thaâ—… it may come that we may perfectly know it wheâ—… we are perfected therein CHAP. XXVII Thy will be done on Earth as it is in Heaven Qu. 1. VVHy is this made the Third Petition A. Because it must be the Third in our Desires I told you this Prayer in perfect Method beginneth at that which must be the first in our Intention and that is God's Interest as above our own which is consistent
just we must defend them by all lawful means that is by Prayer to God by Argument by Petition to the King and by helping their Flight or hiding them And if a King would ravish or murder your Mother or Wife you may hold his hands while they escape as you may do if he would kill himself in Drunkenness or Passion But you may not on such private accounts raise a War against him because War is a publick action and under the Judgment of the publick Governour of the Common-wealth and not under the Judgment of your Parents or any private person Q. 13. But if the King Command me one thing and my Parents another which of them must I prefer in my obedience A. Each of them have their proper Office in which they must be preferred and obeyed Your Mother must be obeyed before the King in telling you when to Suck or Eat Your Parents must be obeyed before the King in matters proper to Family-Government as what daily Food you shall eat and what daily work for them you shall do and what Wife to choose c. But the King is to be obeyed before your Parents in all matters belonging to National Government Q. 14. But what if it be about Religious acts as what Pastor I shall choose What Church I shall joyn with how I shall spend the Lords day c. Must I prefer the King or my Parents in my Obedience A. While you are in your Minority and understand not the Kings Laws you must obey your Parents and if they command you any thing contrary to the Kings Commands they must be answerable for it as the Case shall prove some Commands about your Religion belong to your Parents and some to the King and they are accordingly to be obeyed It is not the Kings Office but your Parents to Catechize you to teach you to Read and Pray to choose your School-master or Tutor In these therefore your Parents are first to be obeyed And it is your Parents office to choose where you shall dwell and consequently to what Pastor you shall commit the conduct of your Soul And also how in the Family and in Private you shall spend the Lords day But the determination of all those publick Circumstances which are needful to be imposed on all Christians in the Land belongs not to your Parents but to the Supream Power Q. 15. But what if the King and the Bishops or Pastors differ about matters of Religion to be believed or done which of them must I obey A. If it be in things belonging to the Kings determination as what Translation shall be used in all the Churches when Synods shall meet who shall have the Tythes Glebe and Temples what National Fasts or Thanksgivings shall be kept and such like you must obey the King But if it be in things proper to the Pastoral Office as who shall be judged Capable of Raptisme or of the Lords Supper and Church-Communion Who shall be admonished â—xcommunicated or absolved by the Pastors what â—ext the Minister shall Preach on and on what â—ubject in what Method and in what Words what â—e shall say to troubled Consciences or to the sick â—r to others what words he shall use in Exhorâ—ation Prayer or Thanksgiving all these being part â—f the Pastors work you are to obey him in them all â—ut neither Prince nor Pastor have power against God Q. 16. But what if the Bishops or Pastors be diâ—â—ded which of them must we obey A. 1. Those that obey Gods Laws 2. Those â—hat impose the safest course where the matter on â—ne side is no sin when on the other we fear it is â— All other things being equal those that are most â—â—animous and concordant with the universality of Christians and the Primitive Church And our own Pastors rather than others And the Godly and â—minently wise before the ignorant and ungodâ—â— Q. 17. But what if the Bishop or Pastor who is â—â—er us differ from most in the Nation And if the National Bishops and Ministry differ from most other â—rreign Churches as England from France Spain â—â—aly Germany Moscovy the Greeks Armenians â—â—assines A. The things in which the difference is supposed must not be thus confounded either they are necessary points of Faith or Practice to all Christians in order to Salvation 2. Or else they are controverted Opinions not so necessary 3. Or else they are matters of local occasional mutable practice 1. As to the first All true Christians are agreed in all things necessary to our Common Salvation â—… any oppose these and draw men from the Church on that account he is a Heretick In this case Godâ— Law must be known to us all to which we must stick whoever gainsay it 2. In the second case of disputable less necessary Opinions we must suspend our judgements tiâ—… evidence determine them But judge them most probably to be in the right who are in those matter discerned commonly to have greatest skill and sincerity But the Ignorant cannot subscribe to any oâ— them in the dark 3. In the third case as what Time and Placâ—… we shall meet at what Subject we shall hear whaâ—… Catechism-questions we shall answer when we shaâ—… Communicate and with what individual Persons iâ—… what words the Assembly shall pray and praise Godâ—… c. we are to obey our own Pastors and noâ—… Strangers As every Wife is to be governed by heâ—… own Husband and every Child by his own Parentâ—… and every Servant by his own Master I scarce thinâ—… our Papists Monarchical or Aristocratical woulâ—… have an universal Husband Parent or Master or â—… Council of Husbands Parents or Masters of all thâ—… World or all the Kingdom set up for such acts â—… these Q. 18. But is there no Command to Parents Prinâ—… and Pastors for their duty as well as to Chilâ—…n and Subjects for theirs A. The Commandements written on stone were â—…cessarily brief and the duty of Rulers is here imâ—…yed and included Q. 19. What is the duty of Parents for their â—…ldren A. 1. To take due care of their Lives Health and â—…cessary Maintenance 2. To teach them when â—…ey are capable to know God and his Word his Doâ—…ine Laws Promises and Penalties to know â—…emselves their Souls their Relation to God their â—…ty to him their Original pravity and guilt and â—…nger To know Jesus Christ his Person Life â—…octrine Death Resurrection Ascension Glory â—…ngdom Intercession and Judgment To know â—…e Holy Ghost as sent by Christ to indite and â—…l the Scripture qualifie the Apostles and Evanâ—…lists to deliver infallibly Christs Commands and â—…ord them to all after Ages and accordingly setâ—… the Churches to confirm their Ministry by Miâ—…les and to sanctifie all true Christians to the end â—… the world To know the use of the ordinary â—…nistry and of the Communion of Saints To know â—… Covenant of Grace and the Grace of Pardon â—…option and Sanctification which we
which two General Councils have condemned his Body being a Spiritual Body now 4. They feign either himself to have eaten his own Flesh and Drunk his own Blood or at lest his Disciples to have done it while he was alive 5. They feign him to have been the Breaker of his own Flesh and Shedder of his own Blood and make him to do that which was done only by the Iews 6. They contradict the express words of the Scripture which three times together call it Bread after the Consecration in 1 Cor. 11. When yet they say It is not Bread 7. They condemn the belief of the soundest senses of all men in the World as if it were heresie All our Eyes Touch Tast c. tells us that there is Bread and Wine and they say there is none 8. Hereby they deny all certainty of Faith and all other certainty For if a man may not be certain of what he Seeth Feeleth and Tasteth he can be certain of no sensible thing For we have no Faculties but sence to perceive things sensible as such Nor any way to transmit them to the Intellect but by sense And we can no otherwise know that there is a Bible a Church a Council a Pope a Man or any thing in the World and therefore much less can believe any of them So that all Humane and Divine Faith are thus destroyed yea man is set below a Beast that hath the Benefit of sense 9. Hereby they feign God to be the grand deceiver of the World For things sensible are his Works and so is Sense And he makes us know no supernatural Revelation but by the intromission of some Sence And if God may deceive all men by the way of sense we can never be sure but he may do it otherwise 10. They set up Men who confess their own senses are not to be credited to be more credible than all our senses and to be the Lords of the understandings of all Princes and People in despight of sense And he that is to be believed before our senses is an absolute Lord. 11. They deny it to be a Sacrament For if there be no sign there is no Sacrament 12. They feign every ignorant drunken Priest every time he consecrateth to work greater Miracles than ever Christ wrought and so to make Miracles common and at the Wills of thousands of wicked men I must not here stay to handle all this But in a small Book call'd Full and Easie Satisfaction which is the true Religin I have shewed thirty one Miracles with twenty Aggravations which all Priests are feigned to work at every Sacrament Q. 10. What is it that is called the Mass which the Papists say that All the Fathers and Church used in every age and we renounce A. In the first Ages the Churches were gathered among Heathens and men were long Instructed and Catechized hearers before they were baptized Christians And the first part of the day was spent in publick in such Common Teaching and Prayer as belonged to all and then the Deacon cryed Missa â—est that is Dismist the unbaptized hearers and the rest that were Christians spent the rest of the time in such duties as are proper to themselves especially the Lords Supper and the Praises of God Hereupon all the Worship following the Dimission of the unchristened and suspended came to be called barbarously the Mass or Dismission And this Worship hath been quite changed from what it was in the beginning and the Papists by keeping the Name Mass or Dismission make the ignorant believe that the Worship it self is the same as of old Q. 11. What be the changes that have been made A. More than I may now stay to number Iustin Martyr and Tertullian describe it in their Time to be just such as the Scripture mentioneth and we now commonly perform that is In Reading the Scripture opening and applying it Praying as the Minister was able Praising God Baptizing and administring the Lords Supper After this Ministers grew less able and trusty and they decreed that they should pray and Officiate in set forms yet so that every Bishop might choose his own and every Presbyter must shew it to the Bishops and have their approbation The Creed Lords Prayer and Commandements and the Words of Baptism and Delivery of the Lords Supper were alwayes used in forms before After this they grew to use the same forms called a Liturgie in whole Provinces some Ceremonies were so Ancient that we cannot find their Original that is The Anointing of the baptized the giving them Milk and Honey to taste dipping them thrice cloathing them in a white Garment after to Worship with their faces toward the East and not to kneel in Prayer or Adoration any Lords day in the year nor any Week day between Easter and Whitsuntide and specially to observe those two yearly Festivals and Good Frydaies fast And quickly after the encouraging of persecuted Christians to suffer drew them to keep a yearly day at the place where a Martyr was kill'd or buryed to honour their memories and give God thanks for them After this they built Altars over them And they built their Churches where their graves or â—ome of their bones were laid and in honour of their memory called the Churches by their Names Next they brought their Names daily into the Church Liturgies And next they added to them the Names of such Bishops of those particular Churches as had left an honourable memorial behind them And the Lords Supper was celebrated much like as it is in our English Liturgy save these Names And thus far the changes were then accounted laudable and were not indeed such as should discourage any Christians from Communion Nor do we read of any that were against them Besides which they overvalued the use of Crossing But quickly though by degrees a Flood of Ceremonies came in and Popes and Prelates added at their Pleasure till Gods publick Worship was made quite another thing I. God who is a Spirit and will be Worshipped in Spirit and Truth is by Mass-Priests and Papists Worshipped by such a mass of Ceremonies as makes it like a Stage-play and representeth God so like the Heathens Idols delighted in Mummeries and toyish actions as is greatly to the dishonour of Religion and God II. They have brought in the Worshipping of God in a Language which the People understand not and praying for they know not what III. They have lockt up the very Scriptures from the people and forbid all to use it in their known Tongue translated but those that get a special License for it IV. They abolish all substantial Signs in the Sacrament as is aforesaid and say There is no Bread or Wine and so make it no Sacament V. They give the Laity the Bread only without the Cup. VI. They call the Consecrated Bread by the Name of their Lord God and taking it to be no Bread but Christs Body worship it with Divine
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
the World Q. 13. I do not mean that they should give them to Heathens but to all that profess the Christian Faith A. Therefore they must judge whether they profess the Christian Faith or not And whether they speak as Parrots or understand what they say And withall Christian Love and a Christian Life must be professed as well as Christian Faith Q. 14. What are the Terms on which they must receive Men to Communion A. They must Baptize them and their Infants who with competent understanding and seeming seriousness profess a Practical belief in God the Father Son and Holy Ghost and consent to that Covenant as expounded in the Creed Lords Prayer and Ten Commandments And they must admit all to Communion in the Lords Supper who continue in that Profession and nullifie it not by proved Apostasie or inconsistent Profession or Practice Q. 15. May not Hypocrites make such Professions that are no Saints A. Yes and God only is the Judge of Hearts not detected by proved contrary Words or Deeds And these are Saints by Profession Q. 16. But it is on pretence of being the Iudge of Church Communion that the Pope hath got his Power over the Christian World A. And if Tyrants by false pretences claim the Dominions of other Princes or of Mens Families we must not therefore Depose our King or â—athers Q. 17. But how shall we know what Pastors they be that have this Power of the Keyes and judging of mens fitness for Communion A. All Pastors as such have Power as all Physicians have in judging of their Patients and all School-masters of their Scholars But great difference there is Who shall Correct Mens injurious Administrations Whether the Magistrace do it himself or whether a Bishop over many Pastors do it or many Pastors in a Synod do it is no such great matter as will warrant the sad Contentions that have been about it so it be done Or if none of these do it a People intollerably injured may right themselves by deserting such an injurious Pastor But the Pastors must not be disabled and the work undone on pretense of restraining them from misdoing it Q. 18. What is the need and benefit of this Pastoral Discipline A. 1. The Honour of Christ who by so wonderful an Incarnation c. came to save his People from their Sins must be preserved which is profaned iâ— his Church be not a Communion of Saints 2. The difference between Heaven and Hell is so great that God will have a visible difference between the Way to each and between the probable Heirs of each The Church is the Nursery for Heaven and the Womb of Eternal happiness And Dogs and Swine are no Heirs for Heaven 3. It 's necessary to the comfort of Believers 4. And for the conviction and humbling of the Unbelievers and Ungodly Q. 19. What further Use should we make of this Article A. 1. All Christians must carefully see that they be not Hypocrites but Saints indeed that they be meeâ— for the Communion of Saints 2. All that administer Holy things and Goveâ—â— Churches should carefully see that they be a Communion of Saints and not a Swine-stye Not as the common World but as the Garden of Christ That they promote and encourage Holiness and take heed â—â— Cherishing Impiety 3. We must all be much against both that Usurpâ—tion and that neglect of necessary Discipline and differencing Saints from wicked Men which hath corrupted most of the Churches in the World Q. 20. But when experience assureth us that fâ—â— Christians can bear Church Discipline should it be usâ—â— when it will do hurt A. It is so tender and yet so necessary a Discipline which Christ hath appointed that he is unfit for the Communion of Saints who will not endure it It is not to touch his Purse or Body It is not to cast any Man out of the Church for small Infirmities No nor for gross sin that repenteth of it and forsakes it It is not to call him Magisterially to submit to the Pastors unproved accusation or assertions But it is with the Spirit of Meekness and Fatherly Love to convince a Sinner and draw him to Repentance proving from God's Word that the thing is a Sin and proving him guilty of it and telling him the evil and danger of it and the necessity of Repentance and Confession and amendment And if he be stubborn not making unnecessary hast but praying for his Repentance and waiting a competent Time and joyfully absolving him upon his Repentance and if he continue impenitent only declaring him unfit for Church Communion and requiring the Church accordingly to avoid him and binding him to answer it at the Bar of God if he repent not Q. 21. But Men will not submit to publick Confession may not Auricular private Confession to the Priest serve turn A. In case the Sin be private a private Confession may serve But when it is known the Repentance must be known or else it attaineth not the Ends of it's appointment And the Papists Auricular Confession in such Cases is but a trick to delude the Church and to keep up a Party in it of wicked Men that will not submit to the Discipline of Christ It pretendeth strictness but it is to avoid the displeasure of those that are too proud to stoop to open Confession Leâ—… such be never so many they are not to be kept in the Church on such Terms He that hath openly sinned against Christ and scandalized the Church and dishonoured his Profession and will by no conviction and intreaty be brought to open Confession in an evideâ—… case doth cast himself out of the Communion of Saints and must be declared such by the Pastors CHAP. XX. The Forgiveness of Sins Qu. 1. VVHat is the dependance of this Articlâ—… on the former A. It is part of the description of the Effects of Christs Redemption and the Holy Ghost's application of it His Regeneration maketh us Members oâ—… the Holy Catholick Church where we must live in the Communion of Saints and therewith we receive the Forgiveness of sins The same Sacrament of Baptisâ—… signifying and exhibiting both as washing us from the Filth or Power of sin and from the guilt of punishment Q. 2. What is the Forgiveness of Sin A. It is God's acquitting us from the deserved punishment Q. 3. How doth God do this A. By three several Acts which are three Degrees of Pardon The first is by his Covenant-gift Promise or Law of Grace by whicâ— as his Instrument or Act of Oblivion he dissolveth the Obligation to punishment which we were under and giveth us Lawful-Right to Impuâ—ity so that neither punishment by Sense or by Loss shall be our Due The second Act is by his Sentence as a Judge pronouncing us forgiven and Justifying this our Right against all that is or can be said against it The third Act is by his Execution actually delivering us from deserved
not My Father A. 1. To signifie that all Christians must pray as Members of One Body and look for all their good comfort and blessedness in Union with the whole and not as in a separate State Nor must we come to God with selfish narrow Minds as thinking only of our own case and good nor put up any Prayer or Praise to God but as Members of the Universal Church in one Chore all seen and heard at once by God though they see not and hear not one another And therefore that we must abhor the pregnant comprehensive Sin of selfishness by which wicked Men care only for themselves and are affected with little but their Personal concerns as if they were all the World to themselves insensible of the Worlds or the Churches State and how it goeth with all others 2. And therefore that all Christians must love their Brethren and Neighbours as themselves and must abhor the Sin of Schism much more of Malignant Enmity Envy and Persecution and must be so far from disowning the Prayers of other Christians on pretense of their various Circumstances and Imperfections and from separating in Heart from them on any account for which God will not reject them as that they must never put up a Prayer or Praise but as in concord with all the Christians on Earth desiring a part in the Prayers of all and offering up hearty Prayers for all The imperfections of all Mens Prayers we must disown and most our own but not for that disown their Prayers nor our own They that hate or persecute or separate from Gods Children for not praying in their Mode or by their Book or in the Words that they write down for them or for not worshipping God with their Forms Ceremonies or Rites or that silence Christ's Ministers and scatter the Flocks and confound Kingdoms that they may be Lords of Gods Heritage and have all Men sing in their Commandded Tune or Worship God in their unnecessary Commanded Mode do condemn themselves when they say Our Father And to repeat the Lords Prayer many times in their Liturgy while they are tormenting his Children in their Prisons and Inquisitions is to worship God by repeating their own Condemnation Q. 13. It seems this Particle Our and Us is of treat importance A. The Lord's Prayer is the Summary and Rule of Mans Love and just Desires It directeth him what to Will Ask and Seek And therefore must needs contain that duty of Love which is the Heart of the New Creature and the fulfilling of the Law The Will is the Man And Love is the Will What a Man Wills and Loves that he is in God's account or that he shall attain And therefore the Love of God as God and of the Church as the Church and of Saints as Saints of Friends as Friends and of Neighbours as Neighbours and of Men though Enemies and Sinners as Men must needs be the very Spring of acceptable Prayer as well as the Love of our selves as our selves And to pray without this Love is to offer God a Carrion for Sacrifice or a lifeless sort of Service And Love to all makes all Mens Mercies and Comforts to be ours to our great Joy and that we may be thankful for all CHAP. XXV Hallowed be thy Name Qu. 1. WHy is this made the first Petition in ouâ— Prayers A. Because it containeth the highest Notion of ouâ— ultimate end And so must be the very top or chief oâ— our desires Q. 2. What is meant by God's Name here A. The proper Notices or Appearances of God tâ— Man and God himself as so notified and appearing tâ— us So that here we must see that we separate not any oâ— these three 1. The Objective signs whether words or works by which God is known to us 2. The inward Conceptions of God received by these signs 3. God himself so notified and conceived of Q. 3. And what is the Hallowing of Gods Name A. To use it Holily That is in that manner as is proper to God as he is God infinitely above all the Creatures That is Sanctified which is appropriated to God by separation from all common use Q. 4. What doth this Hallowing particularly include A. First that we know God what he is 2. That our Souls be accordingly affected towards him 3. That our lives and actions be accordingly managed 4. And that the signs which notifie God to us be accordingly reverenced and used to these Holy Ends. Q. 5. Tell us now particularly What these Signs or Names of God are and how each of them is to be hallowed A. God's Name is either 1. His sensible or intelligible works objectively considered 2. Or those words which signifie God or any thing proper to God 3. And the inward light or conception or notice of God in the mind And all these must be Sanctified Q. 6. What are God's works which must be so Sanctified as notifying God A. All that are within the reach of our knowledge But especially those which he hath designed most notably for this use and most legibly as it were written his Name or Perfections upon Q. 7. Which are those A. First The Glorious wondeful frame of Heaven and Earth 2. The wonderful work of Mans Redemption by Iesus Christ. 3. The planting of his Nature Image and Kingdom in Man by his Spirit 4. The marvellous Providence exercised for the World the Church and each of our selves notifying the disposal and Government of God 5. The Glory of the Heavenly Society known by Faith and hoped for Q. 8. How must the first God's Creation be Sanctified A. When we look on or think of the incomprehensible Glory of the Sun it 's wonderful Greatness Motion Light and quickning Heat of the multitude and magnitude of the glorious Stars of the vast heavenly Regions the incomprehensible invisible Spirits or Powers that actuate and rule them all when we come downward and think of the Aire and its Inhabitants and of this Earth a vast Body to us but as one Inch or Point in the whole Creation of the many Nations Animals Plants of wonderful Variety the terrible depths of the Ocean and its numerous Inhabitants c. All these must be to us but as the Glass which sheweth somewhat of the Face of God or as the Letters of this great Book of which God is the Sence or as the actions of a living Body by which the invisible Soul is known And as we study Arts for our Corporal use we must study the whole World even the Works of God to this purposed use that we may See Love Reverence and admire God in all And this is the only true Philosophy Astronomy Cosmography c. Q. 9. What is the Sin which is contrary to this A. Prophaneness that is using God's Name as a common thing And in this instance to study Philosophy Astronomy or any Science or any Creature whatsoever only to know the thing it self to delight our mind with
with desire and hope As Heaven is the State and Place where God shineth to the understanding Creature in the greatest Glory and where he is best known so it is this heavenly Glory seen to us by Faith which is the most Glorious of all the Names or Notices of God to be hallowed by us Q. 19. What is the profaning of this Name of God A. The minding only of Earthly and Fleshly things and not believing considering or admiring the heavenly Glory Not loving and praising God for it nor desiring and seeking to enjoy it Q. 20. So much of God's Works which make him known Next tell us what you mean by the Words which you call his Name A. 1. All the Sacred Scripture as it maketh known God to us by History Precepts Promises or Penal Threats With all God's Instituted means of Worship 2. More specially the Descriptions of God by his Attributes 3. And most specially his Proper Name GOD Iehovah c. Q. 21. I 'le not ask you what his Attributes are because you have told us that before But how is this Name of God to be hallowed A. When the Soul is affected with that Admiration Reverence Love Trust and Submission to God which the meaning of these Names bespaeks And when the manner of our using them expresseth such affections Especially in publick Praises with the Churches Q. 22. How is this Name of God prophaned A. When it is used lightly falsly unreverently without the aforesaid Holy regard and affections Q. 23. III. What is that which you call God's Name imprinted on Mans Mind A. God made Man very good at first and that was in his own Image And so much of this is either left by the interposition of Grace in lapsed Nature or by common Grace restored to it as that all Men till utterly debauched would fain be accounted Good Pious Vertuous and Just and hate the imputation of Wickedness dishonesty and Badness And on the Regenerate the Divine Nature is so renewed as that their Inclination is towards God and HOLINESS TO THE LORD is written on all their Faculties And the Spirit of God moveth on the Soul to actuate all his Graces and to plead for God and our Redeemer and bring Him to our Remembrance to our Affections and to subject us wholly to his Will and Love And thus as the Law was written in Stone as to the Letter which is written only on tender fleshy Hearts as to the Spirit and Holy effect and disposition so the Name of God which is in the Bible in the Letter is by the same Spirit imprinted on Believers Hearts that is They have the Knowledge Faith Fear and Love of God Q. 24. How must we hallow this inward Name of God A. 1. By Reverencing and Loving God that is God's Image and Operations in us Not only God as glorified in Heaven but God as dwelling by Grace in Holy Souls must be remembred and reverenced by us 2. By living as in habitual Communion and Conversation with that God who dwelleth in us and who hath made us his Habitation by the Spirit 3. And by ready obeying the moving Operations of the Spirit for God And to contemn or resist these inward Ideas Inclinations and Motions is to prophane the Name of God Q. 25. But what is all this to the Sanctfying of God himself A. The Signs are but for him that is signified It is God himself that is to be admired Loved and Honoured as notified to us by these Signs or Name otherwise we make Idols of them In a Word God must be Esteemed Reverenced Loved Trusted and Delighted in Transcendently as God with affections proper to himself and this is to Sanctifie him by advancing him in our Heart in his Prerogative above all Creatures And all Creatures must be used respectively to this Holy End And specially those Ordinances and Names which are specially Separated to this use And nothing must be used as common and unclean especially in his Worship and Religious Acts. CHAP. XXVI Thy Kingdom come Qu. 1. WHy is this made the Second Petition A. To tell us that it must be the Second thing in our Desires We are to begin at that which is highest most excellent and ultimate in our Intentions and that is Gods Glory shining in all his Works and seen admired honoured and praised by Man which is the hallowing of his Name and the Holy Exalting him in our Thoughts Affections Words and Actions above all Creatures And we are next to desire that in which God's glory most eminently shineth And that is his Kingdom of Grace and Glory Q. 2. What is here meant by the Kingdom of God A. It is not that Kingdom which he hath over Angels and the innumerable glorious Spirits of the Heavenly Regions For these are much unknown to us and we know not that there is any Rebellion among them which needeth a Restoration But Man by Sin is fallen into Rebellion and under the Condemnation due to Rebels And by Christ the reconciling Mediator they are to be restored to their subjection to God and so to his Protection Blessing and Reward And because they are Sinners corrupt and guilty they cannot be Subjects as under the Primitive Law of Innocency And therefore God hath delivered them to the Mediator as his Vicegerent to be governed under a Law of healing Grace and so brought on to Perfect Glory So that the Kingdom of God now is his Reign over fallen Man by Christ the Mediator begun on Earth by Recovering Grace and perfected in heavenly Glory Q. 3. But the Scriptures sometimes speaks of the Kingdom of God as come already when Christ came or when he rose and ascended to his Glory and sometime as if it were yet to come at the great Resurrection Day A. In the first case the meaning is that the King of the Church is come and hath established his Law of Grace and Commissioned his Officers and sent forth his Spirit and so the Kingdom of healing Grace is come But in the second case the meaning is that all that Glorious Perfection which this Grace doth tend to which will be the Glory of the Church the Glory of Christ therein and the Glorification of Gods Love is yet to come Q. 4. What is it then which we here desire A. That God will enlarge and carry on the Kingdom of Grace in the World and bear down all that Rebells and hindereth it and particularly in our selves And that he would hasten the Kingdom of Glory Q. 5. Who is it then that is the King of this Kingdom A. GOD as the absolute Supream and Iesus Christ the Son of God and Man as the Supream Vicegerent and Administrator Q. 6. Who are the Subjects of this Kingdom A. There are three sorts of Subjects 1. Subjects only as to Obligation And so those without the Church are Rebellious obliged Subjects 2. Subjects by meer Profession And so all Baptized professing Christians
to that Empire as the Subscriptions yet shew 3. And there never can be an Universal Council It were madness and wickedness to attempt it To send for the Aged Bishops from all Nations of the Christian World when none is Empowered to determine Whither or When even from the Countreys of Turks and other Infidels or Princes in War with one another that will not permit them And what room shall hold them and what one Language can they all speak And how few will live to return home with the Decrees And will not the Countrey were they meet by nearness have more Voices than all the rest And what is all this to do To condemn Christ as not having made Laws sufficient for the Universal part of Government but leave such a burden on uncapable Men And to tell the Church that Christian Religion is a mutable growing thing and can never be known to attain its ripeness but by new Laws must be made still bigger and another thing Q. 20. But the Bishops of the World may meet by their Delegates A. Those Delegates must come from the same Countreys and distance And how shall the whole World know that they are truly chosen And that all the Choosers have trusted them with their Judgments Consciences and Salvation and will stand to what they do Q. 21. But if the Universal Church be divided into Patriarchates and chief Seats those can Govern the whole Church when there is no General Council even by their Communicatory Letters A. 1. And who shall divide the World into those chief Seats and determine which shall be chief in all the Kingdoms of Infidels and Christian Kings in the World And which shall be Chief when they differ among themselves How many Patriarchs shall there be and where There were never Twelve Pretenders to succeed the Twelve Apostles The Roman Empire had three First and Five after within it self But that was by Humane institution and over one Empire and that 's now down and those Five Seats have many Hundred Years been separated and condemning one another so far are they from being One Unifying Aristocracy to Govern all the World And if they were so then Europe is Schismatical that now differs from the Major Vote of those Patriarchs Q. 22. But did not the Apostles as one Colledge Govern the whole Church A. 1. I proved to you before that the Holy Ghost was given the Apostles to perfect Universal Ligislation as Christs Agent and Advocate and that in this they have no Successors 2. And it was easie for them to exercise Acts of Judicial Determination over such as were among them and near them when the Church was small 3. And yet we read not that ever they did this in a General Council or by the Authority of a Major Vote For that meeting in Act. 15. was no General Council and the Elders and Brethren joyned with them that belonged to Ierusalem and they were all by the same Spirit of the same mind and none Dissenters Every single Apostle had the Spirit of Infallibility for his proper work And they had an Indefinite charge of the whole Church and in their several circuits exercised it Paul could by the Spirit deliver a Law of Christ to the World without taking it from the other Apostles Gal. 2. The Apostles were foundation Stones but Christ only was the Head Corner-stone They never set up a Judicial Government of all the Churches under themselves as a constitutive Unifying Aristocracy by whose major Vote all must be Governed When they had finished the work of Universal Legislation and settled Doctrine and Order for which they stayed together at Ierusalem they dispersed themselves over the World and we never find that they Judicially governed the Churches either in Synods or by Letters by a major Vote but settled Guides in ever Church as God by Moses did Priests and Levites that had no Legislative Power Q. 23. But hath not Christ his Subordinate Official Governours A. Yes Magistrates by the Sword and Pastors by the Word and Keyes These are Rulers in their several Circuits as all the Judges and Justices and Shoolmasters of England are under the King But he that should say that all these Judges and Justices are one Sovereign Aristocracy to make Laws and Judge by them by Vote as one Person political though many Natural would give them part of the Supream power and not only the Official All the Pastors in the World Guide all the Churches in the World by parts and in their several Provinces and not as One Politick Person Q. 24. But how is the Universal Church visible if it have no Visible Unifying Head and Government under Christ A. It is Visible 1. In that the Members and their Profession are visible 2. And Christ's Laws are visible by which he ruleth them 3. And their particular Pastors are visible in their places 4. And Christ was visible on Earth and is now visible in his Court in Heaven and will visibly Judge the World e're long And God hath made the Church no further Visible nor can Man do it Q. 25. But should not the whole Church be One A. It is one It is one Body of Christ having one God and one Head or Lord one Faith one Baptism one Spirit one Hope of Glory Q. 26. But should they not do all that they do in Unity and Concord A. Yes as far as they are capable Not by feigning a new Universal Legislative Power in Man or making an Universal Head under Christ but by agreeing all in the Faith and Laws that Christ hath left us And Synods may well be used to maintain such Union as far as capacity reacheth and the case requireth But an Universal Synod and a partial or National a Governing Synod and a Synod for Concord of Governours differ as much as doth a Monarch or Governing Senate over all the World and a Dyet or an Assembly of Christian Princes met for mutual help and concord in the conjunction of their strength and Councils Q. 27. What is the Pastoral Power of the Church Keyes A. It is the Power of making Christians by the Preaching of the Gospel and Receiving them so made into Communion of Christ and his Church by Baptism and feeding and guiding them by the same Word and communicating the Sacrament of Christ's Body and Blood in his Name declaring Pardon and Life to the Penitent and the contrary to the Impenitent and applying this to the particular Persons of their own charge on just occasion and so being the stated Judges who shall by them be received to Church Communion or be rejected and this as a presage of Christ's future Judgment Q. 28. But have not Pastors or Bishops a power of constraint by the Sword that is by Corporal punishments or mulcts A. No That is proper to Magistrates Parents and Masters in their several places Christ hath forbidden it to Pastors Luke 22. and appointed them another kind of work Q.
to know natural good from evil and an Appetite to desire it accordingly But because Natural Good and Evil are to be estimated as they tend to Spiritual and everlasting Good or Evil God giveth us Reason and Faith to Order our desires accordingly And because our Knowledge of this is imperfect when and how far Natural Good or Evil conduceth to Spiritual and Eternal it is still supposed that we make not our selves but God the Judge and so desire Life Health and Food and Natural Supplies with submission to his Will for time and measure they being but means to higher things Q. 4. Why ask we for no more than Bread A. To shew that Corporal things are not our Treasure nor to be desired for any thing but their proper use and to renounce all covetous desires of Superfluity or provision for our inordinate fleshly Lusts. Q. 5. Some say that by Bread is meant Jesus Christ because there is no Petition that mentioneth him A. Every part of the Lord's Prayer includeth Christ It is by him that God is our Father by him that the Holy Name of God is hallowed It is his Kingdom that we pray may come it is his Law or will which we pray may be done It is he that purchaseth our right to the Creature and redeemed Nature It is by him that we must have the forgiveness of Sin and by his Grace that we are delivered from temptations and all Evil c. Q. 6. Why ask we Bread of God as the Giver A. To signifie that we are and have nothing but by his gift and must live in continual dependance on his Will and begging receiving and thanksgiving are our work Q. 7. But do we not get it by our Labour and the gift of Men A. Our Labours are vain without God's Blessing and Men are but God's Messengers to carry us his gifts Q. 8. What need we Labour if God give us all A. God giveth his Blessings to meet Receivers and in the use of his appointed Means He that will not both beg and labour as God requireth him is unmeet to receive his gifts Q. 9. Why do we ask Bread from Day to Day A. To shew that we are not the keepers of our selves or our stock of Provisions but as Children live upon our Fathers daily allowance and continually look to him for all and daily renew our thanks for all and study the daily improvement of his maintenance in our Duties Q. 10. But when a Man hath Riches for many Years what need he ask daily for what he hath A. He hath no assurance of his Life or Wealth an Hour nor of the Blessing of it but by God's gift h Q. 11. Why say we Give us rather than Give me A. To exercise our common Love to one another and renounce that narrow selfishness which consineth Mens regard and desires to themselves And to shew that we come not to God meerly in a single Capacity but as Members of the World as Men and Members of Christ's Body or Church as Christians And that in the Communion Saints as we shew our Charity to one another so we have a part in the Prayers of all Q. 12. May we then pray against Poverty and Sickness and hurt A. Yes as aforesaid so far as they are hurtful to our Natures and thereby to our Souls and the ends of Life Q. 13. Doth not naming Bread before Forgiveness and Grace shew that we must first and most desire it A. We before exprest our highest desire of God's Glory Kingdom and Will and as to our own Interest all the three last Petitions go together and are inseparable but the first is the lowest though it be first in place Nature sustained is the first but it will be but the subject of sin and misery without Pardon and Holiness I told you that the three last Petitions go according to the Order of Execution from the lowest to the highest step God's Kingdom and Righteousness must be first sought in order of Estimation and Intention by all that will attain them Q. 14. But if God give us more than Bread even Plenty for our delight as well as necessaries may we not use it accordingly A. Things are necessary to our well being that are not necessary to our Being We may ask and thankfully use all that by strengthening and comforting Nature tendeth to fit the Spirit for the joyful Service of God and to be helpful to others But we must neither ask nor use any thing for the service of our Lusts or tempting unprofitable pleasure Q. 15. What if God deny us necessaries and a Christian should be put to beg or be famished how then doth God make good his Word that he will give us whatever we ask through Christ and that other things shall be added if we seek first his Kingdom and Righteousness and that Godliness hath the promise of this Life and that to come A. Remember as aforesaid 1. That the things of this Life are promised and given not as our happiness but as Means to better 2. And that we are promised no more than we are fit to receive and use 3. And that God is the highest Judge both how far outward things would help or hinder us and how far we are fit to receive them Therefore if he deny them he certainly knoweth that either we are unmeet for them or they for us Q. 16. When should a Man say He hath enough A. When having God's Grace and favour he hath so much of Corporal things as will best further his Holiness and Salvation and as it pleaseth the Will of God that he should have Q. 17. May not a Man desire God to bless his labours and to be rich A. A Man is bound to labour in a lawful Calling that is able and to desire and beg God's Blessing on it But he must not desire Riches or Plenty for it self or for fleshly Lusts nor be over importunate with God to make him his Steward for others Q. 18. What if God give us Riches or more than we need our selves A. We must believe that he maketh us his Stewards to do all the good with it that we can to all but specially to the Houshold of Faith But to spend no more in sinful Lust and Pleasure than if we were Poor Q. 19. What doth daily Bread oblige us to A. Daily Service and daily Love and thankfulness to God and to mind the end for which it 's given to be alwayes ready at the end of a Day to give up our account and end our journey Q. 20. What is the sin and danger of the love of Riches A. The Love of Money or Riches is but the fruit of the Love of the Flesh whose Lust would never want Provision But it is the Root of a Thousand farther Evils As it shews a wretched Soul that doth not truly believe and trust God for this Life much less for a better but
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
Countreys 2. It is a fundamental Pravity and disorder of Mans Will It is made to Love Good as Good and therefore to Love most the greatest good 3. Yea it blindly casteth down and trampleth on all Good in the World which is above self-interest For this prevailing Selfishness taketh a mans self for his ultimate end and all things else but as means to his own Interest God and Heaven and all Societies and all Virtue seem no further Good to him than they are for his own good and welfare And Selfishness so overcometh Reason in some as to make them dispute for this fundamental Errour as a Truth That there is nothing to be accounted Good by me but that which is Good to me as my interest or welfare And so that which is Good to others is not therefore Good to me 4. And thus it blasphemously deposeth God in the Mind of the sinner making him no further Good to us than as he is a means to our Good and so he is set quite below our selves As if he had not made us for Himself and to Love him as God for his own Goodness 5. I told you before of the First Commandement how this maketh every man his own Idol to be Loved above God 6. Yea that the Selfish would be the Idols of the World and have all men conformed to their Judgement Wills and Words 7. A Selfish man is an Enemy to the publick Peace of all Societies and of all true Unity and Concord For whereas Holy persons as such have all one Center Law and End even God and his Will the Selfish have as many Ends and Centers and Laws as they are persons So that while every one would have his own Interest Will and Lust to be the Common Rule and Center it is by the wonderful over-ruling Power of God that any order is kept up in the World and because when they cannot be all Kings they agree to make that use of Kings which they think will serve their Interest best 8. A Selfish man so far can be no true Friend For he loveth his Friend but as a Dog doth his Master for his own Ends. 9. A Selfish Person is so far untrusty and so false in Converse and all Relations For he chooseth and changeth and useth all as he thinks his own interest requireth If he be a Tradesman believe him no further than his interest binds him If he be a Minister he will be for that Doctrine and Practice which is for his Carnal Interest If he be a Ruler wo to his Inferiours And therefore it is the highest point in policy next Conscience and Common Obedience to God to contrive if possible so to twist the Interest of Princes and People that both may feel thaâ— they are inseparable and that they must live and thrive or dye together 10. In a word Inordinate Selfishness is the granâ— pravity of Nature and the Disease and Confusion oâ— all the World whatever Villanies Tyrannies Rebellions Heresies Persecutions or Wickedness yoâ—… read of in all History or hear of now on Earth â—… is but the effects of this adhering by inordinate self-love to self-interest And if Paul say of one branch of its effects The Love of Money is the root of all Evil we may well say it of this radical Comprehensive sin Q. 9. Alas who is it that is not selfish How Common is this sin Are there then any Saints on Earth Or any hope of a remedy A. I. It is so Common and so strong as that 1. All Christians should most Fear it and Watch and Pray and Strive against it 2. And all Preachers should more open the Evil of it than they do and live themselves as against it and above it 1. How much do most over-value their own dark Judgments and weak reasonings in comparison of others 2. How commonly do men measure the Wisdom or Folly Goodness or Badness of other men as they are for or against their selfish Interest Opinions Side or way 3. How impatient are men if self-will Reputation or Interest be Crost 4. How will they stretch Conscience in Words Deeds or Bargaining for gain 5. How soon will they fall out with Friends or Kindred if Money or Reputation come to a Controversie between them 6. How little feeling Pity have they for another in Sickness Poverty Prison or Grief if they be but well themselves 7. How ordinary doth Interest of Body Reputation Wealth corrupt and change mens Judgments in Religion So that Selfishness and Fleshly interest chooseth not only other Conditions and Actions of Life but also the Religion of most men yea of too many Teachers of Self-denyal 8. And if Godly people find this and lament it how weakly do they resist it and how little do they overcome it 9. And though every truly Godly man preferre the Interest of his Soul above that of his Body how few get above a Religion of Caring and Fearing for themselves to study more the Churches good and more than that to Live in the delightful Love of God as the Infinite Good 10. And of those that Love the Church of God how many narrow it to their sect or party and how few have an Universal impartial Love to all true Christians as such Q. 10. Where then are the Saints if this be so A. All this sin is predominant in ungodly men saving that common Grace so far overcometh it in some few that they can venture and lose their Estates and Lives for their special Friends and for their Countrey But in all true Christians it is but in a subdued degree They hate it more than they Love it They all Love God and his Church with a far higher Estimation than themselves though with less passion They would forsake Estate and Life rather than forsake Christ and a Holy Life They were not true Christians if they had not learnt to bear the Cross and Suffer They seek and hope foâ— that Life of perfect Love and Unity where Selfishness shall never more divide us Q. 11. What is it that maketh the Love of others so great a duty A. 1. It is but to Love God his Interest and Image in others No man hath seen God But rational Souls and specially Holy ones are his Image in which we must see and Love him And there is no higher duty than to Love God 2. Love maketh us meet and useful members in all Societies especially in the Church of God It maketh all to love the Common good above their own 3. It maketh all men use their utmost power for the good of all that need them 4. It overcometh Temptations to hurtfulness and division It teacheth men patiently to bear and forbear It is the greatest keeper of Peace and Concord As one Soul uniteth all parts of the Body one Spirit of Love uniteth all true Believers It is the Cement of Individuals the vital healing Balsom which doth more than Art to cure our Wounds
the Church and no one to be self-sufficient or Independent as a World to himself And therefore all men must Love themselves but as Members of the Body and Love the Body or publick good above themselves and Love other Members as their place and the common Interest doth require 4. That we are not our own but his that did Create us and Redeem us And therefore must Love our selves and others as His and according to his Will and Interest and not as the selfish narrow Interest tempteth us 5. That the Faithful are made Spiritual by the sanctifying Spirit and therefore savour the things of the Spirit and referre all outward things thereto And therefore must not so over-value Provision for the Flesh as to Covet and draw from others for its pleasure So that 1. As the first Greatest Command engageth us wholly to God as our Creator Redeemer and Sanctifier against that SELFISHNESS which is the Idol-Enemy to God including the Privation of our LOVE to him and against the Trinity of his Enemies the FLESH which would be first pleased the WORD which it would be pleased by â—nd the DEVIL who deceiveth and tempteth men by such Baits of Pleasure Even so this tenth which is the second summary Command engageth us to Love God in our Brethren and to Love them according to his Interest in them as Members of the same Society with an impartial Love against that SELFISHNESS which is the Enemy of imparâ—ial Love and Common good and against the Lusts of the FLESH which would be first pleased and the WORLD which is the Provision which it coveteth and the DEVIL who would by such worldly baits and FLESHLY Pleasure deceive Mankind into ungodliness sensuality maligâ—ity mutual enmity contention oppression persecution peâ—sidiousâ—ess and all iniquity and finally into endless misery in separation from the God of Love and the heavenly perfected united Society of LOVE And this is the true meaning of the tenth Commandement CHAP. XLIV Of the Sacred Ministry and Church and Worship Qu. 1. THough you have opened the Doctrine of the Catholick Church and the Communion of Saints before in Expounding the Creed because the Sacraments cannot be understood without the Ministry and Church will you first tell us what the Ministerial Office is A. The Sacred Ministry is an Office instituted by Christ in subordination to his Prophetical Office to Teach and to his Priestly Office to Intercede in Worship and to his Kingly Office to â—e Key-bearers of his Church to trie and judge of mens tiâ—â— to its Communion And this for the converting of the Infidel World the gathering of them into thâ— Christian Communion and the helping guiding and edifying them therein Q. 2. Are they Ministers in Office â—â— any but thâ— Church A. Yes their first work is upon the World tâ— make them Christians and gather them into thâ— Church by Teaching and Baptizing them Q. 3. Is not that the common work of Lay-meâ— that are no Officers A. Lay-men must do their best in their capacity â—nd station but 1. Officers do it as separated to â—his work as their Calling 2. And accordingly do â—t by a special Commission and Authority from Christ â— And are tryed chosen and dedicated thereto as â—pecially qualified Q. 4. What must Christs Ministers say and do for â—he Worlds Conversion A. Luk. 14. and Mat. 22. tell you They must â—ell men of the Marriage Feast the blessed Proviâ—â—on of Grace and Glory by Christ and by Eviâ—ence and Urgency compell them to come in More â—articularly 1. They must speak to sinners as from God and â—â— his Name with a Thus saith the Lord. They â—ust manifest their Commission or at least that â—â—e Message which they bring is his that men may â—now with whom they have to do and that he that â—espiseth despiseth not men but God 2. They must make known to Sinners their sinfull â—angerous and miserable State to convince them of â—â—e necessity of a Saviour As if they should say â—… He that hath no sin that is no Child of Adam â—â—t shall not die and come to Judgment that needs â—o Saviour Pardon and Deliverance Let him negâ—â—ct our Invitation But Sin and Misery are all mens â—ecessity 3. They are to tell men what God hath done for â—â—em by Christ what a Saviour he hath given us â—hat Christ hath done and suffered for us 4. They are to tell men what Grace and Glory is purchased for them and offered to them and what they may have in Christ and by him 5. They are to tell men how willing God is of mens Recovery so that he beseecheth them to be reconciled to him and Ministers are sent to entreat them to accept his Grace who refuseth none that refuse not him 6. They are to acquaint men with Gods Conditions Terms and Expectations Not that they givâ— him any satisfying or purchasing Price of their own but that they Accept his free gift according to iâ—â— proper nature and use and come to Christ thâ—â— they may have Life but that they come in time and come sincerely and resolvedly and believe anâ— penitently return to God for which he is ready tâ— assist them by his Grace 7. They must acquaint men with the methods â—â— the Tempter and the hinderances of their Faith anâ— Repentance and what opposition they must expecâ— from the Flesh the World and the Devil and hoâ— they must overcome them 8. They must acquaint men what great Assistaâ—ces and Encouragements they shall have from Chriâ—â— how good a Master how perfect a Saviour and Coâ—forter how sure a Word how sweet a Work hoâ— good and honourable Company and how many mâ—â—cies here and how sure and glorious a reward fâ—â— ever and that all this is put in the Ballance for thâ—â—â— choice against a deceitful transitory shadow 9. They must answer the carnal Objections of deceived Sinners and shew them clearly that all is Folly that is said against Christ and their Conversion 10. They must make men know how God will â—ake it if they unthankfully neglect or refuse his Grace and that this will leave them without remedy â—nd greatly adde to their Sin and Misery and that â—here is no more Sacrifice for sin but a fearful lookâ—ng for of Judgment from that God who to such â—s a consuming fire and that it will be easier for â—odom in the day of Judgment than for such Q. 5. In what manner must Christs Ministers preach â—ll this A. 1. With the greatest Gravity and Holy Reâ—erence because it is the Message of God 2. With the greatest Plainness because men are â—ull of understanding 3. With the clearest Proof and convincing Eviâ—ence to conquer Prejudice Darkness and Unbeâ—â—ef 4. With powerful winning Motives and urgent â—mportunity because of mens disaffection and aversâ—ess And O what powerful motives have we at â—and from Self-love from God from Christ from â—ecessity from Heaven and Hell 5. With Life and
believing Pâ—rent that the unbeliever is sanctified to the believing for the begetting of a Holy Seed else weâ—â— your Children unclean but now they are Holy meeâ— Legitimation is never called Holiness nor are Heâ—thens Children Bastards 8. And most plainly Christ when he instituteâ—â— baptism saith Go Disciple me all nations baptiziâ—â— them which fully sheweth that he would have Mâ—nisters endeavour to Disciple and baptize Nationâ— of all which Infants are a part 9. And accordingly many Prophesies foretell thâ—â— Nations shall come in to Christ and Christians aâ—â— Called A Holy Nation And it 's said The Kiâ—â—doms of the World are become the Kingdoms of tâ—â— Lord and of his Christ. Q. 14. But though Infants be Church-Memberâ— is it not better that their Baptism be delayed till thâ—â— know what they do A. Christ knew what 's best And he hath toâ—â— us of no other door of entrance into the visibâ—â— Church regularly but by Baptism And if he 〈◊〉 intended so great a change to the believing Iems to unchurch all their Infants he would have told â—… And the Apostles would have had more ado to quiâ—â— them in this than they had for casting off Circumâ—…on But we read of no such thing but the câ—â—stant baptizing of whole housholds Q. 15. But Infant-Baptism seems to let in all the Corruption of the Churches while Infants receive they know not what and are all taken after for Christians how â—ad soever or without knowing what Christianity is Whereas if they stayd till they understood â—…t it would engage them to be resolved Christians indeed A. This is not long of Infant-Baptism but of unfaithful Parents and Ministers For 1. If the Parents were told their Duty and also what a Blessing â—… is to have their Children in Christs Church and Covenant it would awaken them better to do their â—…rt and comfort them in their Childrens state of Grace 2. And if Infants were not betime engaged the â—sage would tempt Multitudes to do as some did of â—â—d even sin on as long as they durst that Baptism â—â—ght wash it away at last 3. And doubtless with unfaithful Ministers Bapâ—ism at age also would be made but a Ceremony â—â—d slubbered over as Confirmation is now and as â—â—stomary going to the Church and Sacrament is 4. But that which should be done is that at age â—ery baptized person before he is admitted among â—â—ult Communicants should be as diligently Cateâ—â—ized and as solemnly own and renew his Baptisâ—al Vow and Covenant as if it were now to be â—â—st done The full nature of Baptism is best to be â—â—derstood by the case of the adult who were caâ—â—ble of more than Infants are And no adult Perâ—â—n must be baptized without serious deliberate unâ—â—rstanding Profession of Faith Repentance and hoâ—… Obedience to Christ. Infants cannot do this â—hough they must not do that again which they did and could doe viz. receive Baptism yet they must do that which they did not nor could do I confess to you of the two evils I think the Church is more corrupted for want of such a solemn serious renewing of the Baptismal Covenant at age and by turning Confirmation into a Ceremony than by those Anabaptists who call People to be seriously rebaptized as the Africk Councel did those that had been baptized by Hereticks Q. 16. Do you think that Anabaptists should be tolerated or that all should not be forced to bring their Children to Baptism A. 1. Infant Baptism is no such easie Controversie or Article of Faith as that no one should be tolerated that receiveth it not 2. The ancient Church which we most reverence left all men to their liberty to be baptized only when they pleased and compelled none for themselves or their Children Tertullian was for the delay till they understood Gregory Nazianzen was â—oâ— staying some years Augustine and other of the Fathers were baptized at age 3. Baptism giveth so great a gift even Christ aâ—â— Pardon and Adoption and Right to Life Eternal â—â— Condition of thankful acceptance and believing Coâ—…sent that undoubtedly the unwilling have no rigâ—… to it The ancient Church baptized none till the desired and sought it for themselves or Children Yea they must be willing of it on self-denyal-termâ— forsaking the Flesh the World and the Devil aâ—â— taking God instead of all So that to force any 〈◊〉 be Baptized by Mulcts and Penalties and baptiâ—â— those so forced is to deceive Souls defile Chrisâ—â— Church and profane the Sacred Ordinance of God Q. 17. I have oft wondred what harm twice baptizing doth that it should be accounted a Heresie and intolerable A. It is a fault because it 's contrary to Christs appointed Order Baptism is the Sacrament of our New-Birth and we are born but once To be baptized again implyeth an Untruth that we were not baptized before But I suppose none do it but through Ignorance And Cyprian and the Bishops of many Countreys in many Councils were so ignorant is to be guilty of rebaptizing all that Hereticks baptized The great fault of the Anabaptists is their Schism that they cannot be contented when they are rebaptized to live in Love and Communion with others but grow so fond of their own Opiâ—â—on as to gather into separated Churches and avoid Communion with all that are not of their Mind and â—â—end their time in contentious Endeavours to draw â—en to them Q. 18. What the better are Infants for being baptized A. The Children of the Faithful are stated by it â—… a Right to the foresaid Benefits of the Covenant â—…e Pardon of their Original sin the Love of God â—â—e Intercession of Christ and the help of the Holy Ghost when they come to Age and title to the Kingdom of Heaven if they die before they forâ—eâ—t it Q. 19. Rut how can we judge all such in a state â—f Salvation when we see many at age prove wicked â—â—d Enemies A. This is a point of so great difficulty that I â—ay but humbly propose my Opinion to tryal â—… There is a degree of grace or goodness which doth only give a man a Power to believe or obey God but not give a rooted habitual determination to his will such the fallen Angels had and Adam before his fall who was thereby in a state of Life till he fell from it by wilfull sin And so it may be with the baptized Infants of Believers But when the special sanctifying gift of the Holy Ghost is given them and they are habitually rooted in the Love of God as the seed sown in good ground they fall not totally away 2. As Parents and Children are Covenanters for their several Duties if Parents will perâ—idiously neglect their promised duty for the holy Education of their Children or Children rebelliously sin against that Power and Measure of Grace which they received they may perish by Apostacy as the Angels did or need as Adam a renewing by Repentance All Christs Grace is not confirming As the best may
Worship which seemeth to me flat Idolatry VII They reserve it as their God long after the Sacrament to adore and to work pretended Miracles by VIII They solemnly celebrate a Sacrament before the Congregation where none communicate but the Priests and the People look on IX They say these Masses by number to deliver Souls out of the Flames of Purgatory X. They have many Prayers for the Dead as in Purgatory for their ease and deliverance XI They Pray to the Dead Saints to intercede for them and help them and to the Virgin Mary for that which is proper to Christ. XII They worship God by Images and adore the Images as the representations of Saints and Angels Yea and of God and some profess that the Cross and the Images of the Father Son and Holy Ghost are to be worshipped with honour participatively Divine These with abundance more and many false Doctrines on which they depend are brought into Gods publick Worship and called The Mass and are added by degrees to that sounder Worship which was called the Mass at first Q. 12. You have spoken much about the Consecration in the Sacrament What is it which you call the Commemoration A. It containeth the signal representation of the Sacrificing of Christ as the Lamb of God to take away the sins of the World Where the Signs are 1. The Materials the Bread and Wine 2. The Ministers Breaking the Bread and Pouring out the Wine 3. The Presenting them to God as the Commemoration of that Sacrifice in which we trust and declaring to the people that this is done to this Commemoration The things signified are 1. Christs Flesh and Blood when he was on Earth 2. The Crucifying of Christ the piercing of his Flesh and shedding his Blood 3. Christs Offering this to God as a Sacrifice for mans Sin And this Commemoration is a great part of the Sacrament Q. 13 What think you of the name Sacrifice Altar and Priest here A. The Ancient Churches used them all without exception from any Christian that ever I read of I. As the Bread is justly called Christs Body as Signifying it so the Action described was of old called a Sacrifice as representing and commemorating it And it 's no more improper than calling our Bodies and our Alms and our Prayers Sacrifices Rom. 12. 1. Eph. 5. 2. Phil. 2. 17. 4. 18. Heb. 13. 15 16. 1 Pet. 2. 5. II. And the naming of the Table an Altar as related to this representative Sacrifice is no more improper than that other Heb. 13. 10. We have an Altar whereof they have no right to eat seems plainly to mean the Sacramental Communion And the Rev. 6. 9. 8. 3. 5. 16. 7. and oft useth that word III. And the word Priest being used of all Christians that offer praise to God 1 Pet. 2. 5. 9. Rev. 1. 6. 5. 10. 20. 6. It may sure as well be used of those whose Office is to be Subintercessors between the People and God and their mouth to God in Subordination to Christs Priesthood Causless scruples harden the Papists We are not offended that the Lords day is called the Sabbath though the Scripture doth never so call it and a Sabbath in Scripture sence was a day of Ceremonial rest and the ancient Church called it the Christian Sabbath but by such allusion as it more commonly used the word Sacrifice and Altar Q. 14. But we shall too much countenance the Papists Sacrifice by using the same Names A. We can sufficiently disclaim their turning a Commemoration of Christs Sacrifice into the feigned real Sacrificing of his Flesh and Blood without renouncing the names Else we must for mens abuse renounce the name of a Sabbath too and a Temple c. if not also of a Church and Bishop Q. 15. You have spoken of the Sacramental Consecration and Commemoration What is it which you call the Covenanting part and Communication A. It containeth the Signs and the things signified as Communicated The Signs are 1. The Actual delivering of the consecrated Bread and Wine first Broken and poured out to the Communicants with the Naming what it is that is given them 2. Bidding them Take Eat and Drink 3. Telling them the Benefits and Blessings given thereby And all this by a Minister of Christ authorized thus to act in his Name as Covenanting promising and giving what is offered And on the Receivers part the Signs are 1. Freely taking what is offered the Bread and Wine 2. Eating and Drinking 3. Vocal Praise and Thanksgiving to God and Professed Consent to the Covenant Q. 16. What are the things signified and given A. I. 1. On Gods part the renewed giving of a Sacrificed Saviour to the penitent Believer 2. The Will and Command of Christ that as Sacrificers feasted on the Sacrifice so the Soul by Faith should thankfully and joyfully feast on Christ by hearty Acceptance of the free Gift 3. The actual Applicatory Gift of the Benefits of Christs Sacrifice which are 1. Our confirmed Relation to Christ as our Head and Saviour and to God as our Father reconciled by him and to the Holy Ghost as our Sanctifier and to the Church as his Kingdom or Body 2. The Pardon of our Sins by his Blood 3. Our right confirmed to Everlasting Life 4. The strengthening of our Faith Hope Love Joy Patience and all Grace 4. Christs Promise and Covenant for all this Sealed to us II. On the Receivers part is signified 1. That in the sence of his own Sin Misery and Need he humbly and thankfully receiveth his part in Christ as Sacrificed 2. That he endeavoureth by Faith to feast on him 3. And that he thankfully receiveth the Blessings purchased to wit his Relation to Christ as his Head to God as his Father and to the Holy Ghost as his Sanctifier and Comforter with the Pardon of Sin the Sealed Promise and Right to Heaven and all the helps of his Faith and other Graces 4. That he resolvedly reneweth the Dedication of himself to God the Father Son and holy Ghost as thus related to these ends Covenanting Fidelity in these relations and renouncing the contraries 5. Doing all this as in Communion with all the Church of Christ as being united to them in the same Head the same Faith and Hope and Love 6. Thankfully praising God and our Redeemer for this Grace Q. 17. Should not one prepare for the Lords Supper by Fasting and Humiliation before or how should we prepare A. We must alwayes live in habitual Preparation and special Fasts are not ordinarily necessary thereto the Primitive Church did communicate not only every Lords day but on other dayes when they met to worship God and therefore used not every Week to spend a day in Fasting for Preparation But as Christians must use Fasting on just occasions so must they do before this Sacrament in case that any hainous Sin or heavy Judgment or danger call for it and preparing
Considerations and Prayers are necessary Q. 18. May one communicate who is uncertain of the sincerity of his Faith A. By Faith you mean either Objective or Active Faith 1. One that is so far uncertain that the Gospel is true and that there is a Life to come as that he dare not say I have no wavering or doubt of it may yet be a true Believer and may communicate if his perswasion be but so prevalent as to resolve him to consent to the Covenant of Grace and take God for his God and Christ for his Saviour and the Holy Ghost for his Sanctifier Gods Law for his Rule his Promise for his Security and Heaven for his Happiness and here to place his Hope and Trust forsaking all that stands against it A weak and doubting Faith may bring a man to Martyrdom and to Heaven if it bring him to trust Christ with Soul and Body in the way of Obedience to him 2. If by Faith you mean the Act of Believing and Consenting God hath made the Sincerity of our Faith necessary to our Salvation but not the Certainty that it is Sincere Every man must do his best to discern the Trust Consent and Choice of his own Heart And he that truly believeth and yet is not sure of it if he can say As far as I am able to know my own Heart by Trial I seriously think that I resolvedly consent to the Covenant of Grace and prefer Christ Holiness and Heaven before all this World and trust to Christ and his Promises for my Felicity ought to come to the Table of the Lord notwithstanding his uncertainty Q. 19. Whence is it that so many Christians are more terrified than comforted by the Lords Supper A. 1. Some of them by an excess of reverence to this above all other Ordinances of God which by degrees brought in the Papists Transubstantiation and Adoration And by a dread lest by unworthy Receiving they should eat and drink their own Damnation And so coming thither with a deeper sence of the danger than of the Benefit And mistaking their Imperfections for this Unworthy Receiving 2. And some come with two high expectations that God must suddenly give them Joy or all the grace that is signified by the Sacrament while they have not the Holy skill to fetch in Comfort by the exercise of their Faith And when they miss of what they expected they are cast down 3. And too many by wilful Sin or Negligence deal falsly with God and break their Covenant and renew their wounds of Conscience and deprive themselves of the Comforts of the Love of God and the Grace of Christ and the Communion of the Holy Spirit Q. 20. Is not the Lords Supper a Converting Ordinance which therefore should be used by the unbelievers or ungodly A. Many things may accidentally by Gods Grace convert a man which are not to be chosen and used to that End Plagues Sickness Death-approaching may convert men Falling into a hainous Sin hath affrighted some to leave their Sin But these are not means to be chosen for such Ends. And the Fear and Care of preparing for a Sacrament hath converted some when it was not the Receiving that did it It is so evident as not to need long proof that God never appointed the Lords Supper to be chosen and used by Infidels or Impenitent ungodly persons as a means to convert them 1. Because it is presupposed that they be baptized who communicate And I have proved that Baptism to the adult presupposed the Profession of Faith and Repentance And that it delivereth Pardon and Title to Salvation 2. Because Faith and Repentance and Covenant-consent renewed are also to be professed by all before they communicate 3. Because it was ever an Ordinance proper to the Church which consisteth of Professors of Faith and Holiness 4. And the Communicants are said to be One Bread and one Body and to Eat Christs Flesh and drink his Blood and Christ to dwell in them by Faith and to have Eternal Life hereby And as for them that say it is not saving Faith but some Commoner Preparatory sort which is necessarily to be professed in Baptism and the Lords Supper I have at large confuted them in a Treatise of Right to Sacraments and the reasons before and now named confute it I adde that their Opinion is destructive to true Christian Love For by them No one should be taken for a Child of God and in a state of Salvation for being baptized and Communicants and so not Loved as such And how Poor a Charity is it to love all Visible Church-members but as the Children of the Devil must be loved Q. 21. Must we Love all as true Christians who are baptized and communicate and profess Christianity A. Yes with these three exceptions 1. That it is not as a certain Truth that we must judge them sincere but as Probable 2. That there be divers degrees of Probability as there be of Profession Some we are almost sure are sincere And some we have more Fear than Hope of And we must measure our Love and Trust accordingly 3. If men by Word or Life Apostatize or plainly contradict and destroy their profession of Christianity thereby they nullisie our Obligation to take them for Christians But till men render their Profession incredible by Contrary Profession or Practice we are by the Rules of Christian and Humane Charity to take all Professed baptized Communicating Christians to be sincere but only in various degrees of probability Q. 22. How must the Lords Supper be improved after the receiving A. By a serious remembring with Joy and thankfulness how great Mercies we have received of God And with chearful Obedience what a Covenant we have made and what duty we have most solemnly promised And in how near a Relation and bond we are tyed to the whole Church of Christ and to all our fellow Christians And frequently to plead these great Receivings and Great Obligations to quicken our Faith and Hope and Joy and to overcome all Temptations to the World and Flesh to Unbelief Disobedience and Despair Q. 23. Some say that no man should be kept from the Sacrament or Excommunicated because it is the Food of their Souls c. A. 1. If none be kept from Baptism Heathens and Infidels and professed deriders of Christianity might be baptized to make a mock of Baptism We must make men Christs Disciples before we baptize them Mat. 28. 19. And then Baptism would be no Baptism nor the Ministry no Ministry the specifying End and Use being changed 2. Then the Church would be no Church but lie common with the World 3. And then Christ would be no King and Head and Husband of the Church that is no Christ. 4. If all may not be baptized all may not communicate for Baptism entereth them into a state of Communion Else the unbaptized and all Infidels might communicate 5. Some baptized persons turn
Atheists Sadducees or Infidels after And these are worse than common Infidels that never were baptized The Church is no Church if it be common to these 6. Some that continue a Nominal Christianity openly hate and persecute the Practice of it and live in common Adultery Perjury Murder And the Church is Holy and a peculiar People a holy Nation a royal Priesthood And Repentance and Obedience are necessary to the Church as well as Faith If therefore these notorious flagitious impenitent persons must be Members in Communion with the Church it will be a Swine-sty and not a Church a Shame to Christ and not an Honour If his Church be but like the rest of the World Christ will not be honoured as the Saviour of it nor the Spirit as its Sanctifier It is the Unity of the Spirit that all Christians must keep in the bond of Peace But these have none of his Spirit and therefore are none of Christs The Sacraments are Symbols of the Church as differenced from the World and Christ will have them be a visibly distinct Society 7. Communicants come to receive the greatest gift in the world Pardon Justification Adoption right to Heaven The Gospel giveth these to none but Penitent Believers To say that Christ giveth them to flagitious impenitent Rebels whose Lives say We will not have him reign over us is to make a new Gospel contrary to Christs Gospel which Paul curseth were it done by an Angel Gal. 1. 7 8. They are not yet capable of these precious gifts 8. The Objectors take no notice of 1 Cor. 5. 2 Thess. 3. Rom. 16. 16 17. Tit. 3. 10. Rev. 2. 3. where the Churches are reproved for suffering Defilers nor Heb. 13. 7. 17. 24. Luk. 12. 42. 42. 1 Thess. 5. 12 13. which describe the Office of Church-guides nor 1 Tim. 3. 4 c. where the governing of the Church and avoiding Communion of the Impenitent are described 9. In a word Christs Office Works and Law the Nature of the Church and Sacrament the Office of the Ministry the frequent Precepts of the Apostles and the constant practice of the Church in its greatest Purity down from the Apostles dayes do all speak so plainly for keeping and casting out Infidels and impenitent wicked men and for keeping the Church as a Society of visible Saints separated from the World that I can take him for no better than a Swine or an Infidel who would have the Church-Keyes cast away and the Church turned common to Swine and Infidels Q. 24. But it will make Ministers Lords and Tyrants to have such power A. 1. Some body must be trusted with the Power if the work must be done The Church must be differenced from the World Therefore some must trye and judge who are fit to be baptized and to have its Communion And who is fitter than those whom Christ by Office hath thereto appointed Would you have Magistrates or the People do it Then they must be prepared for it by long study and skill and wholly attend it For it will take up all their time Q. 25. Must Ministers examine People before they communicate A. They must Catechize and Examine the Adult before they baptize them and consequently those who were baptized in Infancy before they number them with adult Communicants or else Atheists and Infidels will make up much of the Church who will come in for worldly Interest This Examination should go before Confirmation or the publick owning of their Baptism But there is no Necessity of any more Examination before every Sacrament except in case of Scandal or when persons need and crave such help Q. 26. Who be they that must be Excommunicated or refused A. Those who are proved to be Impenitent in gross scandalous sins after sufficient admonition and patience And to reject such is so far from Tyranny that it is necessary Church-Justice without which a Pastor is but a Slave or Executioner of the sinfull will of others Like a Tutor Philosopher or Schoolmaster who is not the Master of his own School but must leave it common to all that will come in though they scorn him and refuse his conduct But no man must play the Pastor over other mens Flocks nor take the Guidance of a greater Flock than he can know and manage Much less be the only Key-bearer over many Score or Hundred Churches And least of all take upon him to Govern and judge of Kings and Kingdoms and all the World as the Roman deceiving Tyrant doth CHAP. XLVII Of Preparation for Death and Iudgment Qu. 1. HOw must we prepare for a safe and coâ—fortable Death A. I have said so much of this in my Family Book that to avoid Repetition I must refer you thiâ—her only in brief I. Preparation for Death is the whole work of Life for which many hundred years are not too long if God should so long spare and trie us And all that I have hitherto said to you for Faith Love and Obedience upon the Creed Lords Prayer and Commandements is to teach you how to prepare for Death And though â—ound Conversion at last may tend to Pardon and Salvation to them that have lived a careless wicked Life Yet the best the surest the Wisest Preparation is that which is made by the whole course of a holy obedient heavenly Life Q. 2. What Life is it that is the best Preparation A. 1. When we have so well considered of the certain Vanity of this World and all its pleasures and of the truth of Gods Promises of the Heavenly Glory as that by Faith we have there placed our chiefest Hopes and there expect our chief Felicity and make it our chief business in this world to seek it preferring no worldly thing before it but resolved for the hopes of it to forsake them all when God requireth it This is the first part of our preparation for Death II. When we believe that this mercy is given by Christ the Mediator between God and Man and trust in his Merits and Intercession with the Father and take him for our Teacher also and our Ruler resolving to obey his Word and Spirit This is the second part of our preparation for Death III. When the Holy Spirit hath shed abroad Gods Love upon our hearts and turned their nature into a habit of Love to God and Holiness and given us a Victory over that Love of the World and fleshly Prosperity and Pleasure which ruleth in the hearts of Carnal men though yet our Love shew it self but in such Mortification and endeavour and grief for what we want we are prepared for a safe Death But if the foretasts of Heavenly Glory and sense of the Love of God do make our thoughts of Heaven sweeter to us than our thoughts of our Earthly hopes and cause us out of Love to God and our glorified Redeemer and his Church and out of love to a Life of perfect Knowledge Love and
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all