Adam all die By the offence of one the fault came on Rom. 5. 18. all men to condemnation By one mans disobedience many were Ver. 19. made sinners Q. Is Original Corruption found in every one equally A. Yes it is for that which is born of Natural Generation is nothing but Corruption For as St. John saith That which is born of flesh is flesh Joh. 3. 6. Q. Doth this Corruption of Nature break forth and shew it self equally and in all Men alike A. No Though Original Corruption be found equally and alike in all Men naturally yet doth God for the Good of Humane Society limit Man's Corruption and restrain Man from notorious Crimes y their Natural Temper by Fear of Shame and Punishment Desire of Honour and Reward and such like Q. Now what is Actual Sin A. It is a Fruit of Original Corruption and it is a Particular and Actual Breach of God's Law For out of the heart come evil thoughts Mat. 15. 19. murders adulteries fornications thefts and such like When lust hath conceived it bringeth Jam. 1. 15. forth sin Q. How is Actual Sin distinguished A. Into Inward and Outward It is either the Inward Faculties of the Soul as the Mind or Will and Affections or in the Outward Members of the Body Q. What is the Actual Sin of the Mind Will and Affections A. It is the evil Thought or Intent of the Mind which comes either by the Conceiving of the Mind it self or by Satan's Suggestion The Lord saw that the wickedness of Gen. 6. 5. man was great in the earth and all the imaginations of his heart were only evil continually And Satan stood up against Israel and 1 Chron. â—1 1. provoked David to number Israel Also it is every Motion and Lust and Desire stirring in the Heart contrary to God's Law For the flesh lusteth against the spirit Gal. 5. 17. and the spirit against the flesh and these are contrary one to the other Q. What is Outward Actual Sin in the Outward Members of the Body A. It is that which is committed by the Members of the Body carrying with it the Faculties of the Soul Q. How is Actual Sin effected A. Two ways Either by Omission or Commission either by omitting that which ought to be done or by committing that Evil that is forbidden and ought not to be done whether it be inwardly in the Mind Will or Affections or outwardly in Word or Deed. Q. What is the State of Misery following the Fall of Man A. It is a continual Subjection to the Curse of God whereby Man by the just Sentence of God is continually subject and liable to God's Curse for Sin Cursed is every one that continueth not Gal. 3. 10. in all things which are written in the book of the law to do them And that in this Life both in Body and outward Estate The Lord shall make the pestilence cleave Deut. 28. 21. unto thee until he have consumed thee from off the land whither thou goest to possess it The Lord shall smite thee with a consumption Ver. 22 c. and with a fever and with an inflammation and with an extreme burning and with the sword and with blasting and with mildew and they shall pursue thee till thou perish c. And also in Soul and that with Blindness of Mind Hardness and Astonishment of Heart Horrour of Conscinece and such like And the Lord shall smite thee with Deut. 28. 28. madness and with blindness and with astonishment of heart And not only in this Life but also in the End of this Life and that is the Power of Corporal Death the Death of the Body whereby the Soul is severed from the Body And also after this Life is ended And that by Eternal Death of Body and Soul in Hell Fire called the Second Death which is a final Separation from the comfortable Presence of God the Father Son and Holy Ghost and a sense and feeling of God's Wrath in that Separation whenas it shall be said to them I never knew you Depart from me Mat. 7. 23. ye that work iniquity Depart from me into everlasting fire Chap. 25. 41. which is prepared for the devil and his angels Q. Seeing then by the just Iudgment of God we are subject both to Temporal and Eternal Punishment Is there yet any Way or Means remaining whereby we may be delivered from these Punishments and be reconciled to God A. God will have his Justice satisfied Wherefore it is necessary that we satisfie either by our selves or by another For The soul that sinneth it shall â—ie Exod. 18. 4. Q. Are we able to satisfie our selves A. Not a whit Nay rather we do every Day encrease our Debt For If thou O Lord shouldest mark our Psal 130. 3. iniquities O Lord who should stand Q. Is there any Creature which only is a Creature in Heaven or Earth able to satisfie for us A. None For first God will not punish that Sin in any other Creature which Man hath committed For The soul that sinneth it shall die Exod. 18. Neither can that which is nothing but a Creature sustain the Wrath of God against Sin and deliver others from it Who can stand before his wrath or Nah. 1. 6. who can abide in the fierceness of his wrath Q. What manner of Mediator then and Deliverer must we seek for A. Such a one verily as is very Man For since by man came death by man 1 Cor. 15. 21. came also the resurrection of the dead And perfectly Just For such an high priest it became us to Heb. 7. 26. have which is holy harmless undefiled separate from sinners Q. Wherefore is it necessary that he be very Man A. 1st That he might die and suffer the Punishment due to Sin which the Godhead could not do Forasmuch then as the children were Chap. 2. 14. partakers of flesh and blood he also himself likewise took part with them that he might destroy through death him that had the power of death that is the devil 2dly Because the Justice of God requireth that the same Humane Nature which sinned do it self likewise make Recompence for Sin The righteousness of the righteous shall Exod. 18. 20. be upon him and the wickedness of the wicked shall be upon himself Q. Why also must he be very God A That he might by his Godhead sustain in his Flesh the burthen of God's Wrath For the Lord thy God is a consuming Deut. 4. 24. fire and a jealous God And might recover and restore unto us that Righteousness which we had lost He was wounded for our transgressions Isa 53. 5. he was broken for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Yet the Lord would break him and Ver. 10. make him subject to infirmities when he shall make his soul an offering for sin
the Person When the Person coming is Unworthy that 's not here meant for so none is Worthy can merit or deserve this honourable Privilege 2. Of the Action When we come in an undue unworthy and unprepared Manner when Men care not with what Minds nor in what Manner they come to the Lord's Supper but rush hand-over-head upon the Ordinance There are Three sorts who Receive Unworthily 1. The Ignorant 2. The Superstitious 3. The Profane and Ungodly Ones 1st Such as are Ignorant That come out of Custom rather than Conscience for Shame of the World because 't is counted a Disparagement not to be admitted to that Ordinance rather than out of any Sense Apprehension or Desire of the Benefit accruing by this Ordinance Such as discern not the Lord's Body are not able to look farther than that which they see with their Eyes They indeed behold Bread broken and Wine poured forth but what the Meaning and Signification of those things are they know not They behold the Ceremony but understand not the Mystery They talk of the Sacrament but know not what it is who instituted it why it was ordained to what End and Use it serves and therefore their Receiving cannot be 〈◊〉 a Rational and Intelligible Rom. 12. 1. Service and so is not acceptable to God 2dly The Superstitiously Conceited that attribute more to the Outward Elements and External Administration than is meet The Papists lead the Van in this Brigade who pervert the simplicity of this Ordinance turning the whole business into a Tragedy or Stage-Play by their abominable ridiculous and absurd Gestures and Actions to the high Dishonour of God and grand Abuse of this Sacred and Holy Institution And next unto these follow many Ignorant and Superstitious Protestants who have many fond Conceits and fantastical Opinions of this Ordinance resting in the Opus operatum or Work done thinking that the bare Outward Actions and Elements are able to sanctifie them That if they go Fasting they have the more if having Eaten somewhat the less Benefit by coming That even the very Receiving of the Elements is of great virtue to a sick Man Or That whosoever Receives upon his Death-bed must needs be saved and go to Heaven 3dly Such as are Ungodly and Profane Proud Covetous Voluptuous Drunkards Swearers Neglecters and Despisers of God's Service Scoffers and Jeerers at the Profession of Religion Envious Malicious False-hearted Deceitful Dissembling Wretches that so they may carry it fair toward the World regard not Inward Sanctity Holiness and Integrity at all such as come in the guilt of these Sins unrepented of unbewailed unresolved against these are Spots in our holy Feasts as St. Jude Ver. 12. speaks Bloaches Stains and Reproaches to our Christian Assemblies and such as give great Occasion of such Multitudes separating and withdrawing themselves from our Congregations many profaneâ— ungodly Persons there are in these days who will be railing and inveighing against Separatists and Independents when they themselves give occasion to the being of such Secondly Here 's the Quality of this Sin It 's very heinous and they that commit it are guilty of the Body and Blood of Christ One would think this were a very hard â—ensure of a Fault that seems not to be very great That coming unworthily to the Sacrament should be Murther and Blood-guiltiness nay Guiltiness of the Blood of the only begotten Son of God and so as heinous a Sin as that which Judas and Pilate and the Jews were guilty of in Crucifying the Lord Jesus Christ the Prince of Glory But the Quality of Sin is not to be measured by ours but by God's Judgment of it God calls it such here and we must believe it to be such But how are they guilty Not as principal Actors and Doers in the business for so the Jews were only guilty but as Accessaries and Abettors For 1. 'T is a slighting of Christ's Death a not laying of it to heart in a due manner It implies that we in the secret of our Souls conceive the putting of Christ to Death was no such heinous Offence whenas we can behold the visible Representation of it in the Sacrament without being at all affected with it as if Christ had been a guilty Person deserving to be used as he was and the Jews had done an Act of Justice in Crucifying him 2. 'T is an Injury and Abuse that reflects upon the Person of Christ as he that shall violate the Picture Seal or Arms of a King offers an Indignity to the King himself and shall be punish'd accordingly so he that unworthily useth this Sacrament or Memorial of Christ's Death doth offer Contempt unto the Death it self 3. 'T is a sign we do not lay to heart the Sin of our Nature which was the occasion of Christ's Dying If Man had not sinned Christ had not died And therefore the Prophet Isaiah tells us That he was wounded for our Chap. 53. 5 transgressions and bruised for our iniquities All we like sheep have gone astray 6. and the Lord hath laid on him the iniquity of us all Hence it is that in the Sacrament we should exercise Repentance we should look upon him whom Zech. 12. 10. we have pierced and mourn for him as one mourns for his only son 'T is a Tradition That if the guilty Murtherer be brought to the sight of the Party murthered or touch his Body he 'll presently fall a bleedingâ— The Sight of Christ crucified whom we have murthered by our Sins and Transgressions should cause our Hearts within us to mourn and bleed We should undo that by Repentance which we have done by Sin But thus do not such as Receive unworthily and so remain guilty of the Body and Blood i. e. of the Death of Christ 4. 'T is a frustrating of the End of Christ's Death and as to their particular a shedding of the Blood of Christ in vain Christ gave his Body to be crucified and suffered his Blood to be shed that he might nourish and preserve the Souls of the Faithful unto Everlasting Life Hence it is that he says that his Flesh is Meat indeed and his Joh. 6. 55. Blood is Drink indeed But to whom is it such To those that feed on him by Faith This was the End why Christ gave himself that he might become the Bread of Life But so cannot unworthy Receivers and therefore the End of Christ's giving himself as to them is utterly frustrated and disappointed and so they become guilty of the Body and Blood i. e. of the Death of Christ are interpretatively and in effect Christ's Murtherers and Destroyers Now 't is a fearful thing to be guilty of any Man's Blood yea of a wicked Man's Blood how much more to be guilty of the Blood of the Son of God! of the Blood of God! Deliver me O God from bloodguiltiness says David It was a Sin the guilt whereof Psal 51. lay exceeding heavy yea like a
Levites were ashamed and sanctified themselves as before A shame if foul Vessels at the Sacrament dirty Cloth foul Napkin foul Cup. Is it a shame that the Vessels and Linnen should not in their kind be handsomly fitted and decently prepared And is it not a shame not to have our Hearts and Souls prepared Is it a shame to have a foul Cup and is it not a shame to have a foul and filthy Heart â—hall precious Liquor be put into musty and unclean Vessels Shall filthy â—nhallowed unclean Souls be filled with spiritual Comfort 2. Of Danger To partake of the Passover unworthily a very dangerous thing and that made Hezekiah â—pray so earnestly 2 Chron. 30. A dangerous Business to come to the Sacrament a Matter of Life and Death Tremendum Mysterium Holy Judgment 1st Danger He that eats and drinks 1 Cor. 11. 27. unworthily is guilty of the body and blood of Christ Instead of Drinkers of Christ's Blood are Shedders of his Blood instead of remembring of Christ's Death they put Christ to Deathâ— An unworthy and unprepared Receiver becomes guilty of Christ's Blood How so Because he doth as if he shed his Blood he doth so as the Shedders of Christ's Blood did For look as they that crucified and pierced Christ poured not forth his Blood that they might drink it but only that they might pour it â—orth and shed it so he that doth unworthily and unpreparedly drink his Blood receiving thereby no Profit or Benefit he hath rashly and in vain shed his Blood Now what a fearful thing it is to be guilty of Christ's Blood Deliver me from blood-guiltiness saith the Psalmist Woe be to him that Christ's Blood speaks not for but ten thousand times woe to him that Christ's Blood â—peaketh against 2d Danger He that comes unworthily and unpreparedly not only receives no Good but a great deal of Hurt Good he receive's none a vain Sacrament Ordinance blasted and not only so but a great deal of Hurt 1. Instead of receiving Christ receives the Devil The Devil enter'd into Judas after the Sop. Satan fills their Hearts worse than before ten times more Children of Wrath than before 2. Instead of receiving that which may further Salvation receives that which furthers Condemnation The Zech. 12. 2. Cup of Trembling Some poysoned by Poyson put into Wine Mors in Olla Stone instead of Bread a Scorpion instead of a Fish 3d. Danger Bodily Danger 4. It is a very dangerous thing not to come to the Sacrament to neglect God's Ordinance in an unfrequent Use thereof or utter Disrespect of it He that neglected Circumcision was to be cut off Gen. 17. 14. And we see that God would have killed Moâ—es for neglecting his Child's Circumcision Exod. 4. 24. And see the place Numb 9. 13. And we know the Severity of this Punishment that neglected to come to that Supper of the King Mat. 25. 5 7. And to be without the Sacrament and without Christ and without God in the World are joyned together Eph. 2. 11 12. Whil'st they were called Uncircumcision i. e. without God's Sacraments they were without Christ and without God in the World And the Necessity of the Use of the Sacraments appears by this That before the Israelites must enter into Canaan they must be circumcised and eat the Passover Josh 5. 7 10. To teach That all that will enter into the heavenly Canaan must of necessity in Obedience to God's Commandment be Partakers of his Sacraments It is very dangerous therefore to neglect the Sacraments And yet as dangerous as it is not to come to the Sacrament yet it is no less dangerous to come if we come unpreparedly Unprepared coming is as dangerous as not coming at all It is with this Supper in the Sacrament as it was with that Supper of the King 's in the Parable Mat. 22. They that neglected to come and absented themselves they smarted But ver 13. there was one that came to the Supper and yet he seems to be more severely punish'd than those that came not Now shall Men be punish'd for not coming and for coming too this seems to be an hard case I am in a very great Streight may many a poor Creature say that begins to be convinced of the greatness of the Sin of neglecting so holy and useful an Ordinance of God and of the unworthy and unprepared coming to it Yes surely if Men come not as they should their coming will not serve the turn Mark that Question Friend how camest thou in hither Mat. 22. 12. He doth not say Friend how â—atest thou down but how camest thou hither This shews us that his Sin was not some Indisposition that had overtaken him in sitting down but that he did not look to sit and prepare himself before he came in So it is in the Supper of the Lord A Man commits as great a Sin in an unprepared coming as in a profane not coming at all He may expose himself to as great a danger by coming as by not coming There is no Man that comes to the Sacrament but God hath an Eye upon him 〈◊〉 God's all-seeing and all-piercing Eye is upon him God takes special notice of him to see how he comes prepared If he comes unworthily he is like to hear of it to his sorrow We come to the Sacrament to enquire of God to seek his Face and Favour to receive Comfort and Consolation from him But whosoever comes unpreparedly instead of a gracious Answer shall meet with an angry Question Friend how camest thou in hither A Question that put thoroughly home to the Conscience of Men will so astonish and affright 'em that they shall not be able to say a Word for themselves People generally will not endure that their Minister should Catechise them and Question with them to prepare them the better for the Holy Sacrament But let such know God Himself will Catechise them and put such a Question to them as shall strike them dumb and speechless Now is it thus That it is the Duty of all such as desire to be made Partakers of the Holy Sacrament of the Body and Blood of Jesus Christ are solemnly to sit and prepare themselves for it by Examination and that such as come unpreparedly come unworthily Oh! the great Abuse of that Holy and Sacred Ordinance that hath been â—ound among us in admitting unworthy and unpreparedâ— Persons to the Participation of it Surely one Reason and why the Sword this day drinks up so much Blood and devours so much of our Flesh is because we have been guilty of the Body and Blood of Jesus Christ in our unworthy Receiving of the Holy Sacrament I beseech you therefore for the sake of the ever Blessed and Adorable Jesus who so freely laid down his Precious Life for you and as you prize the Everlasting Happiness of your own Immortal Souls that you would make it your utmost Care and Diligence so to direct your Lives and
the Dispensation of the Work To the Holy Ghost Vertue and Power and Efficacy of Operation In a Word God the Father in the Son by the Holy Ghost worketh all things By the word of the Lord were the heavens Psal 33. 6. made and all the host of them by the breath of his mouth Of all visible Creatures which is the Chiefest A. Man For in Man above all other Visible Creatures the Lord sets forth the Glory of his Wisdom Power and Goodness Q. What was the State and Condition of Man at the first by Creation A. It was an holy and happly Condition a State of Innocency and a State of Life Q. Wherein stood that holy Condition of Man A. In that he was free from Sin and created after God's own Image and Likeness And God said Let us make man in our Gen. 1. 26. image according to our likeness Q. What was that Image of God in which Man was at first created A. It was a Conformity of Man to God even a Conformity of all the Power of the Soul of Man to the Will of God standing in Wisdom and Holiness Put on the new man which after God Eph. 4. 24. Col. 3. 10. is created in righteousness and true holiness Q. What was that Wisdom that was in Man at the first A. A perfect Knowledge of God his Creator and of his Will to be obeyed and of his Wisdom and Will touching the particular Creatures for Adam named them according to their Natures Q. What was that Holiness that was in Man at the first A. It was a Conformity of the Will and Affections and the whole Disposion of Man in Body and Soul to the Will of God his Creator Q. Wherein stood that happy Condition of Man in his first Creation A. In Three things 1st In a blessed Estate which was in Communion which Man had with the True God with whom he had daily and as it were familiar Conversation 2dly In Dominion over the Creatures Gen. 1. 28. An Example whereof is when all Creatures presented themselves before him to receive their Names from Ver. 29. him 3dly In a Body endued with Beauty Strength and Immortality And that his Body was Immortal there is no question seeing Death came in by Sin Q. Man being in this happy Estate what Employment had he A. Twofold 1st Particular and Outward To Till Chap. 2. 15. and Dress the Garden 2dly General and Spiritual To Worship and serve his Creator Every one shall be called by my name Isa 43. 7. for I created him for my glory Q. How was be fitted and enabled for this Service A. He was fitted of God with Freedom of Will and Ability for perfect Obedience Being manifestly proved from the Perfection of the Image of God in which Man was created Also he having the Moral Law written in his Heart by Nature Q. How doth that appear A. 1st By the Effect of his Law in his Heart For Man having sinned the Guilt Gâ—n 3. 8. of his Conscience forced him to hide himself from God's Presence 2dly By the Remainders of the Law of God in all Mankind who having not the Law of God are a Law unto Rom. 2. 14 themselves Q. Did Man continue in that happy State in which he was created A. No But hearkning to the poysned Gen. 3. Suggestions of the wicked Serpent and by obeying his Perswasions he lost his Free-Will and Perfection and fell from Righteousness to Sin Q. How was it that Man lost his first State and fell from Righteousness to Sin A. God suffering Satan to tempt him and leaving him to the mutability and liberty of his own Will he fell into Sin eating of the forbidden Fruit. Q. How did Man yield to Temptation being created Good A. Being left of God to the liberty Chap. 3. 6. and mutability of their own Will they voluntary enclined to that Evil whereunto they were tempted Q. What is the State of Man being fallen from his first Estate in which he was created A. It is a State of Corruption and Misery Q. What is the State of Corruption following the Fall of Man A. It is the Loss of the Image of God in which Man was created at first and the Image of Satan succeeding in the place of it so that Man in that State can do nothing but sin And this the Scripture calls the Old Man the Flesh And Adam begat a child in his own Gen. 5. 3. likeness after his image Cast ye off concerning the conversation Eph. 4. 22. in time past the old Man which is corrupt through the deceivable lusts Q. What is Sin A. Sin is any swerving from the Law of God though it be in the least want of that which the Law requireth Whosoever sinneth transgresseth the law 1 Joh. 3. 4. for sin is the transgression of the law I had not known lust except the law Rom. 7. 7. had said Thou shalt not lust Q. How many sorts of Sin be there A. Two Original and Actual Sin is either the Corruption of Nature or the evil Actions that proceed from thence as the Fruits of it Q. What is the Corruption of Man's Nature A. It is that Corruption that is deriv'd from our first Parents by Natural Generation called Lust or Concupisence But sin took an occasion by the commandment Rom. 7. 8. and wrought in me all manner of concupisence Q. Wherein standeth that corruption A. In Two things 1st In an utter Disability and Enmity to that which is good I know that in me that is in my flesh Chap. 7. 18. dwelleth no good things The wisdom of the flesh is enmity against Chap. 8. 7. God 2dly In a Proness to all manner of Evil. The law is spiritual but I am carnal Chap. 7. 14. sold under sin Q. In whom is that Corruption of Nature found A. In all Men and Women none excepted descending from Adam by Natural Generation For there is no difference for all have Chap. 3. 23. sinned and are deprived of the glory of God Q. How is it that all Men and Women are deflied with the Corruption of Nature A. Through the Infidelity and Disobedience of our first Parents in Eating the Forbidden Fruit all Men being guilty of that Sin Wherefore as by one man sin entered Rom. 5. 12. into the world and death by sin and so death went over all men forasmuch as all men have sinned Q. How are all Men Guilty of that Sin A. 1st Because they were in the Heb. 7. 9. Loins of our first Parents from whom they should by course of Nature descend 2dly Because our first Parents were by God's Appointment to stand or fall not as singular Persons only but also as Heads and Roots of all Mankind and as publick Persons representing all Mankind So that every one naturally descending of Adam is Guilty of Adam's Sin it being imputed to him as St. Paul manifesteth As in
is entred into the very heaven to appear now in the sight of God for us Q. What is the Kingly Office of Christ A. It is that whereby Christ exerciseth the Power given him of his Father over all Things distributing his Gifts and disposing of all things for the Good of God's Chosen All power is given to me both in heaven Mat. 28. 18. and in earth Which Office Christ performs Two ways 1st In the Spiritual Government of his Church which stands partly in collecting and gathering his Church and the Members of it out of the World and from under the Tyranny of the Devil Sin and Death Who hath delivered us from the Col. 1. 13. power of darkness and hath translated us into the kingdom of his dear Son And partly in keeping it being collected and gathered in the way unto Eternal Life The encrease of his government and peace shall have none end he shall sit upon the throne of David and upon his kingdom to order it and to stablish it with judgment and with justice from henceforth and for ever 2dly In the Destruction of his and their Enemies partly in this World but most fully in the End of this World in the Day of Judgment Then shall the wicked man be revealed 2 Thes 2. 8. whom the Lord shall consume with the spirit of his mouth and shall abolish with the brightness of his coming Q. What be the Laws of Christ's Spiritual Government by which he governs it and the Members of it They are Two 1st His Word namely the Doctrine of the Prophets and Apostles written in the Old and New Testament 2dly The Power and Operation of his Spirit in the Hearts of his Servants Mark 1. 14. Isa 53. 1. Jer. 31. 33. Q. How is Christ and all his Benefits available to us A. By being made ours For otherwise they shall no way help us to the satisfying of God's Justice even as other Mens Riches avail nothing to deliver us out of Debt except they become ours Q. How therefore may his Gifts and Benefits be made ours A. If we be made one with him For by the Benefit of that Union we are made Partakers of all his Spiritual Graces and Riches which are no less imputed unto us before God than if they were ours by Nature For this cause saith the Apostle That we are by Christ reconciled in Col. 1. 22. the body of his flesh through death to make you holy and unblameable and without fault in his sight Q. Can no Man therefore be a Partaker of Christ's Gifts except he be made one with him A. He cannot even as a Woman cannot be a Partaker of the Riches and Honour of some Great Man except she be joyned with him in Marriage so that they become one Body and one Flesh The Members also cannot draw Life from the Head if they be not joyned with it Therefore there is no true partaking of Christ except there be an Union with him For this cause Christ saith Except ye eat the flesh of the son of Joh. 6. 53. man and drink his blood ye have no life in you Q. How are we United to Christ and made One with him A. As many as are United to Christ are Incorporated and made Members of that Mystical Body whereof Christ is the Head As St. Paul saith For we are members of his Body of his Eph. 4. 30. flesh and of his bones Q. What manner of Union is it whereby we are joyned and made one with Christ A. Our Incorporation into Christ and Union with him is a great Mystery As St. Paul saith This is a great mystery but I speak Eph. 4. 32. concerning Christ and the church A. And not any way Corporeal but Spiritual For He that is joyned with the Lord is one 1 Cor. 6. 17. spirit Q. How are we to conceive of that Mystical Union with Christ A. Thus That our Mystical Union with him is a most near and real Union For as the body is one and hath many 1 Cor. 12. 12. members and all the members of the body which is one though they be many yet are but one body even so is Christ And that our whole Person Body and Soul are united to the Body and Soul of Christ so that we are Members of his Body of his Flesh and of his Bones For Know you not that your bodies are the members of Christ and that we are members of his body of his flesh and of his bones And by his Flesh we are also joyned ot his Godhead to his Divine Nature For that whereby we have Fellowship with God joyns us to God Now by the Flesh of Christ we have Fellowship with God Therefore the Flesh of Christ doth joyn us to God By the new and living way which he hath prepared for us through the vail that is his flesh Q. Now shew unto me the Mâ—ans how we are united and made one with Christ A. We are Spiritually united to Christ Two ways 1st The Spirit of Christ one and the same Spirit being both in Christ and in us First in Christ and then in us For by one spirit we are all baptized into one body whether we be Jews or Grecians And we know that we dwell in him 1 Joh. 4. 13. and he in us because he hath given us of his spirit 2dly By Faith As Christ himself testifieth in the Prayer which he made to God for all the Faithful Father I pray thee for such as shall Joh. 17. 20. believe in me that they all may be one as thou O Father art in me and I in thee that they also may be one in us Q. Seeing that by Faith we are united and made one with Christ shâ—w me what true Faith is A. It is not only a certain Knowledge whereby I surely assent to all things which God hath revealed unto us in his Word As the devils they believe that there Jam. 2. 19. is one God but also an assured Trust Neither did Abraham doubt of the pro-mise Rom. 4. 20. through unbelief but was strengthned in the faith Being fully assured that he which had Ver. 21. promised was able also to do it kindled in my Heart by the Holy Ghost This is the work of God that ye Joh. 6. 29. believe in him whom he hath sent For flesh and blood hath not revealed Mat. 16. 17. it to thee but my Father which is in heaven through the Gospel For I am not ashamed of the gospel of Rom. 1. 16. Christ for it is the power of God unto salvation to every one that believeth whereby I make my Repose in God being assuredly resolved that Remission of Sins Everlasting Righteousness and Life is given not only to others but to me also For being justified by faith we have Chap. 5. 1. peace towards God through our Lord Jesus Christ and that freely through the Mercy of God for the Merit
sweet Sleep Peace shall come they shall rest in their Isa 57. 2. beds 3dly Death is made a Gate and Passage into Eternal Life Lazarus died and was carried by the Luk. 16. 22. Angels into Abrahams bosom 4thly By virtue of Christ's Death the Church of God and every particular Member receiveth a spiritual Death to Sin Know ye not that all ye which are baptized Rom. 6 3. into Jesus Christ have been baptized into his death We are buried with him by baptism Vâ—r. 4. into his death Q. But since that Christ died for us why must we also die A. Our Death is not a Satisfaction for our Sins but the abolishing of Sin and our passage into Life Everlasting For my desire is to be loosed and to be Phil. 1. 23. with Christ which is best of all Q. To what end was he Buried also A. That thereby he might make manifest that he was dead indeed And when they had fulfilled all things Act. 13. 29. which were written of him they put him in a sepulchre Q. What Benefit doth the Church of God receive by virtue of Christ's Burial A. By virtue of this Burial of Christ in a Garden 1. Original Sin which was committed by Adam in the Garden of Eden is satisfied for Who shall condemn It is Christ which Rom. 8. 34. is dead 2dly The Power of Death is vanquished for us Death is swallowed up of victory 1 Cor. 15. 55. 3dly Hereby Sin is more and more wasted and consumed in us Q. Shew me what is meant by Christ's descent into Hell A. Hell in Scripture is taken Three ways 1st It signifies the Grave Gen. 4â— Psal 16. 10. Luk. 16. 23. Psal 139. 3. 2dly The Place of the Damned 3dly It signifieth the Pains of Hell that is the Terrours and Torments of Soul and Conscience When the snares of death compassed me Psal 116. 3. and the grief of the grave caught me in this 3d. sence I believe it is taken in this Article Q. Did not Christ totally descend into Limbo or into the Pit of Hell according to the Opinion of many who also will all edge Scripture for it A. If Christ descended locally into Hell he descended as touching his Godhead his Soul or his Body He did not as touching his Godhead for that is every where present Nor as touching his Body for that rested in the Grave three Days Nor as touching his Soul because Christ said of his Soul Father into thy hands I commend my Luk. 23. 46. spirit Therefore the Soul of Christ after his Death was in the hands of his Father in Paradise and not in Hell Q. Seeing then Christ descended not into Hell locally what then is the true meaning of these Words Namely That Christ endured in his Humane Soul the Sense of the fierce Wrath of God due for Man's Sins partly in the Garden and partly on the Cross when he said My God! My God! Why hast thou forsaken me The which intollerable sense of God's Wrath is commonly called in Scripture by a Metaphor Grief or Pain of Hell Not because the self-same in kind for Christ was not utterly Forsaken nor eternally Damned nor Tormented in Body with that Fire wherewith the Reprobates shall be Tormented for ever But this Sense of the fierce Wrath of God is called the Sorrows of Hell or a descending into Hell because it was nothing inferiour for the time it lasted to the very Torments of Hell it self Q. How is this proved That Christ suffered in Soul as well as in Body A. It is expressly proved out of the Gospel by St. Matthew in these words And he began to wax sorrowful and Mat 26. 37. grievously troubled and said My soul is very heavy even unto death Q. What Reasons are there for the better confirming of this That Christ suffered in his Soul the Sense of the fierce Wrath of God A. 1st Because all our Sins were imputed unto Christ The Lord hath laid on him the iniquity Isa 53. 6. of us all Therefore God's Justice requireth that he should bear the Punishments that are due to Sin both Spiritual and Temporal 2dly If Christ had not suffered in Soul as well as in Body he had only redeemed our Bodies and not our Souls But it is manifest that Christ redeemed the Soul as well as the Body Ye are bought with a price therefore 1 Cor. 6. 20. glorifie God in your body and in your spirit for they are the Lord 's Therefore Christ suffered in Soul as well as in Body 2dly If Christ had neither suffered Hell Torments himself nor the Wrath of God which was proportionable to Hell Torments Then it remaineth that Hell Torments remain still to be suffered by Mankind and so by necessary consequence Christ's Redeeming of us is no perfect Redemption Q. What Benefits redounds to God's Church by virtue of Christ's descent into Hell A. 1st Deliverance from God's Wrath Being now justified by his bloud we Rom. 5. 9. shall be saved from wrath through him 2dly The Church of God is delivered from a tormenting Conscience and from the beginning of Hell Fire which the Reprobates endure even in this Life These things have I spoken to you that Joh. 16. 33. in me ye might have peace 3dly 'T is an happy Deliverance from Hell it self and from all the eternal Torments of the same There is no condemnation to those that Rom. 8. 1. are in Jesus Christ Blessed and holy is he that hath part in Rev. 20. 6. the first resurrection for on such the second death hath no power Q. What is it therefore to Believe in Christ as he descended into Hell A. It is not only to believe That Christ suffered in his Humane Soul the full Viol of God's Wrath due for Man's Sins but also That I by virtue thereof am freed from God's eternal Wrath and my Troubles of Mind hereby are abated or at the least sanctified unto me and turned to my good yea by virtue of Christ's descent into Hell my Soul is delivered from Hell it self and from all the Torments thereof and that now the Gates of Hell shall not prevail against me Q. What is the Fifth Article A. The Third Day he arose again from the Dead Q. How is it proved that Christ rose again A. Many Evidences and Proofs doth the Scripture afford St. Paul saith Christ therefore died and rose again Rom. 14. 9. and revived But now is Christ risen again from the 1 Cor. 15. 20. dead Q. After what manner do you believe that Christ rose again A. I believe That Christ did rise truly and indeed so that his Soul did truly and indeed return into his Body from which it was severed by Death and he did truly come forth even out of the Grave also 2dly That he rose the very same Body which before was dead the same Jesus Christ God and Man according to the Nature wherein he
remitteth Sins and Trespasses unto another as concerning the Pardoning of the Private Offence Q. Whether is Remission of Sins freely given A. Albeit God remitteth not our Sins unto us except a most sufficient Price or Punishment be first paid for them yet he remitteth them freely unto us for Christ's sake Q. But Christ did Merit Remission therefore Remission is not Free A. It was God's Free Grace to give Christ unto us and therefore whatsoever cometh by Christ cometh freely Q. For what is Remission of Sins given A. Besides the Free Mercy of God Remission of Sins is granted by the Vertue Passion and Intercession of Christ Behold the Lamb of God that taketh Joh. 1. 29. away the sins of the world Christ hath once suffered for our sins 1 Pet. 3. 18. the just for the unjust that he might bring us to God The blood of Christ cleanseth us from 1 Joh. 1. 7. all sin It pleased the Father that in Christ Col. 1. 19 20. should all fulness dwell and by him to reconcile all things to himself and to set at peace through the blood of his cross both the things in earth and things in heaven Ye are come to Jesus the Mediator of Heb. 12. 24. the New-Testament and to the blood of sprinkling that speaketh better things than that of Abel By Christ we have redemption through Eph. 1. 7. his â—â—ood even the forgiveness of sins Q. How could it stand with the Iustice of God to punish Christ for us A. Christ was willing to be punished for our Sins yea he offered himself freely for us Walk in love as Christ hath loved us Eph. 5. 2. and hath given himself for us to be an offering and a sacrifice of a sweet-smelling savour to God Christ loved the Church and gave himself Chap. 5. 25. for it that he might sanctifie it He gave himself for us that he might Tit. 2. 14. redeem us from all iniquity Q. Doth not Christ as well deliver us from the Punishment as the Guilt of Sin A. Yes as plainly appeareth And therefore what Judgments are executed upon the Elect after Justification are not properly Punishments but Fatherly Corrections and of Love Being justified by faith we have peace Rom. 5. 1. with God Even Jesus which delivered us from â— Thes 1. 10. wrath to come The END of the Catechism A Preparatory SERMON For the Worthy Receiving of the Holy Sacrament OF THE Lord's Supper As it was Preach'd in SERJEANTS-INN-CHAPPEL IN Fleet-street London By JAMES CLIFFORD M. A. Chaplain to the Honourable SOCIETY Psal xxvi 6. I will wash mine hands in innocency O Lord and compass thine Altar LONDON Printed for J. Deacon at the Angel in Gilt-spur-street without Newgate 1694. And are to be Sold by the Booksellers of London and Westminster A PRAYER PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy Name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord. Let us pray for the whole State of Christ's Catholick Church dispers'd over the face of the whole Earth That it may please God to govern it universally in the right way Let us pray for the Lord 's Anointed King WILLIAM and Queen MARY of England Scotland France and Ireland Defenders of the Faith c. For Catherine the Queen Dowager Princess Anne of Denmark and all the Royal Family Let us pray for all the Lords of Their Majesties most Honourable Privy Council all the Nobility Judges Gentry and Commons of this Land * If Sitting more-especially for the Honourable High Court of Parliament now assembled Les us pray for the whole Body of the Clergy whether Archbishops Bishops or other inferiour Priests and Deacons And for a Supply of their Mortality water with the Dew of thy Blessing the Two Famous Universities Oxford and Cambridge and especially for this Honourable Society of Law and Equity Lastly O Lord we return unto thee for a Blessing upon our selves here met together O Lord be present both with Speaker and Hearer bless me O Lord that am to speak bless these thy People that are to hear open unto me the Door of Utterance that I may deliver thy Word plainly powerfully and profitably open we pray thee not only the Ears but the Hearts of these thy People that they may receive the Word not as the Word of sinful Men but as the Word of thee the ever Living God which is able to save their Souls Grant good God that they may hear it attentively conceive it readily apply it wisely lay it up in their Memories faithfully meditate and practice it in their Lives and Conversations conscionably so that it may prove to none of us the savour of Death unto Death but unto every Soul here present the savour of Life unto Life that hereby our Understandings may be enlightned our Hearts purified our Consciences pacified our sinful Lives reformed and our precious Souls eternally saved at the Day of the Lord Jesus These and all other needful Mercies we beg at thy hands for the sake and worthiness of Jesus Christ the Righteous the Son of thy Love in whom thou art well pleased in whose Name and Words we call upon thee Our Father c. 1 COR. xi 27 28 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body THE Apostle having declared the true Institution of the Sacrament and the right End to be observed in the Celebration of it viz. The perpetual Commemoration of Christ's Death in the fore-going Words In the next place he shew the great Danger Men run into by an undue and unworthy Participation of this Ordinance They commit a great Sin which draws upon them great Judgments both Temporal and Eternal unless by a diligent Examination of themselves the Sin be prevented and the Punishment warded off In these Words we have I. The Sin of Unworthy Receiving Ver. 27. II. The Means to avoid this Sin Ver. 28. which is careful Examination of one's self before the Sacrament III. The Punishment which they Ver. 29. incurr who Commit the Sin and Neglect the Means and that is Judgment or Damnation First Here 's the Sin of Unworthy Ver. 27. Receiving laid down Whoso shall eat this bread and drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord. 1. In which Words we may take notice 1. Of the Sin it self 2. Of the Quality of this Sin First Here 's the Sin it self Unworthy Receiving There 's a Twofold Unworthiness 1. Of
suffered Behold my hands and my feet for Luk. 24. 39. it is I my self handle me and feel me 3dly He rose by his own Power he put Death to slight quickned his dead Body re-united it to his Soul and restored to himself a blessed heavenly and glorious Life and that by the Might and Power of his Godhead Destroy this temple and in three days Joh. 2. 29. I will raise it up again I have power to lay down my soul and Chap. 10. 18. have power to take it up again 4thly He rose the Third Day by his Father's and by his own Power Him God raised up the third day Act. He rose the third day according to the 1 Cor. 15. 4. scriptures Q. What Benefit redounds to the Church of God by virtue of Christ's Resurrection A. The perfect Accomplishment of the Work of Justification Who was delivered to death for our Rom. 4. 25. sins and is risen again for our justification 2dly The Resurrection of Christ our Head is a pledge unto us of a glorious Resurrection But now is Christ risen from the dead 1. Cor. 15. 20. and made the first-fruits of them that slept 3dly By virtue of Christ's Resurrection God's Church obtaineth a spiritual Resurrection from Sin We are buried with him by baptism Rom. 6. 4 into his death that like as Christ was raised up from the dead so we should walk in newness of life For if we be grafted with him to the similitude of his death even so shall we be to the similitude of his resurrection 4thly By the Resurrection of Christ we are warranted and confirmed of his Merit that he hath fully and perfectly satisfied for our Sins For one only Sin not being satisfied for had with-held Christ still in death 5thly We are assured not only of his meriting for us but also that he is able and doth bestow on us the Fruit and Benefit of his Merit For Christ is risen again for our righteousness Rom. 5. 25. Blessed be God even the Father of our 1 Pet. 1. 3. Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Q. What is it to believe in Christ as he rose again the Third Day from the Dead A. It is not barely to Believe That Christ did indeed Rise the Third Day out of the Sepulchre alive but also That I by virtue of his Resurrection am fully Justified truly Regenerate Preserved in Grace Reserved to a blessed Resurrection unto Eternal Life and that Christ ever liveth to apply this unto me Q. Which is the Sixth Article A. He ascended into Heaven and sitteth at the right-hand of God the Father Almighty Q. How shall I be certain that Christ ascended into Heaven A. By the Testimony of Holy Scriptures where it is said That after the Lord had spoken to Mark 16. 19. them he was received into heaven and sat at the right-hand of God Q. What is meant by these words He ascended into Heaven A. I Believe hereby That Christ ascended into Heaven in his Humane Nature only and that the very same which was born of the Virgin dead buried and which rose again and that locally or bodily truly going from one place to another visibly and apparent to the Apostles What then if ye should see the Son of Man ascend up where he was before While they beheld he was taken up Act. 19. out of their sight The Fortieth Day after his Resurrection Forty days was he seen of them speaking Act. 1. 3. of things which appertain to the kingdom of God And that by the Power of his Godhead This Jesus by the right-hand of God Chap. 2. 33. hath been exalted Q. But Christ promised he would be with us until the end of the World how then is he ascended A. Christ is True God and True Man According to his Manhood he is not now on the Earth The poor you have always with you Mat. 26. 11. but me ye shall not have always I leave the world and go to the Father Joh. 16. 28. But according to his Godhead his Grace and Spirit he is at no time from us as he hath promised Lo I am with you until the end of the Mat. 28 20. world Q. Are not by this means the two Natures in Christ pulled asunder if his Humanity be not wheresoever his Divinity is A. No For seeing his Divinity is Incomprehensible and every where present Can any hide himself in secret places Jer. 23. 24. that I shall not see him saith the Lord. Do not I fill heaven and earth it followeth necessarily that the same is without the bound of his Humane Nature which he took on him and yet it is nevertheless in it and abideth personally with it For in him dwelleth all the fulness of Col. 2 9. the Godhead bodily Q. What Benefit redounds to the Church of God and every particular Member by virtue of Christ's Ascension A. 1st By virtue of Christ's Ascension Satan Sin and Death are led Captives so that now they have no Power to hurt God's Church nor any of his Members When he ascended up on high he led Eph. 4. 8. captivity captive 2dly I Believe That there is prepared in Heaven for me and God's Church a Mansion or Dwelling-place In my Fathers house are many dwelling-places Joh. 14. 2. I go to prepare a place for you 3dly The Ascension of Christ's Humane Nature is a sure Pledge unto me That it shall come to pass That he who is our Head will lift up his Members also unto him Father I will that they which thou Chap. 7. 24. hast given me be with me even where I am 4thly I am assured That he will send me and the rest of the Church of God his Spirit instead of a Pledge between him and us I will pray the Father and he shall Chap. 14. 16. give you another Comforter that may abide with you for ever Q. In what sence are we to understand the words of the rest of this Article He sitteth at the Right-Hand of God the Father Almighty A. Not in a literal sence For God hath not a Right-Hand or Left-hand like unto Men. For God is a Spirit Chap. 4. 24. And the strength of Israel is not a 1 Sam. 15. 29. man But it is evident that the Word Right-Hand is often times used in Scripture for the Power of God or for his Presence They inherited not the land by their Psal 44 3. own sword neither did their own arm save them but by thy right-hand and and thine arm and the light of thy countenance In thy presence is fullness of joy and at Psal 16. 11. thy right-hand are pleasures for evermore Also it is as manifest that Sitting is used in Scripture for Authority or Regiment Solomon thy son shall reign after me