so fulfilled A. No That Law condemned none but the Sinner himself and is not fulfilled unless the Person suffer that sinned That Law never said Either the Sinner or another for him shall die Christ was given us by God as above his Law and that he might justly and mercifully forgive sin though he executed not that Law That Law did but make punishment our Due and not Christs but not bind God to inflict it on us when his Wisdom knew a better way It is not that Law as fulfilled that justifieth us but another even the Law of Grace Satisfaction is not the fulfilling of the penal Law Q. 16. Did not Christ fulfill the Commands of the Law for us by his Holiness and perfect Rrighteousness What need was there that he suffer for us A. The Law or Covenant laid on him by his Father was that he should do both and therefore both â—s the performance of that Condition on which God gave us to him to be pardoned and saved by him If he had fulfilled the Commands of the Law by perfect Holiness and Righteousness in our Legal Persons so â—s that God and his Law would have reputed us to have done it by him then indeed being reputed perfect Obeyers we could not have been reputed Sinners that needed suffering or pardon But Christs habitual active and passive Righteousness were all the parts of his One Condition performed by him to be the meritorious Cause of our Justification Q. 17. Why is Christ's Death and Burial named besides his Crucifixion A. Those words have been since added to obviate their Error who thought Christ dyed not on the Cross. Q. 18. What is meant by his descending into Hell A. Those words were not of some Hundred Years in the Creed And since they were put in have been diversly understood There is no more certain nor necessary to be believed but that 1. Christs Soul was and so ours are immortal and remained when separated from the Body 2. And that as death being the separation of Soul and Body was threatned by God as a punishment to both so the Soul of Christ submitted to this penal separation and went to the place of separated Souls as his Body did to the Grave Q. 19. Of what use is this Article to us A. Of great and unspeakable use 1. We leaâ— hence what Sin deserveth shall we play with thaâ— which must have such a Sacrifice 2. We learn hence that a sufficient expiatory Sacrifice is made for sin and therefore that God is reconciled and we need not despair nor are put to makâ— expiation our selves or by any other 3. We learn that Death and the Grave and thâ— state of Separate Souls are Sanctified and Satan conquered as he had the power of Death as Gods Executioner And therefore that we may boldly die iâ— Faith and commit Soul and Body into the hand â—… him that died for them Q. 20. But did not Christ's go to Paradise and câ—â— that be penal A. Yes And so do faithful Souls But the Soâ—â— and Body are a perfect Man and Nature is against Separation And as the Union of Christs Soul aâ—â— glorified Body now in Heaven is a more perfect staâ—â— than that was of his separated Soul so the deprivation of that Union and Perfection was a degree â—â— penalty And therefore it was the extraordinary priviledge of Enoch and Elias not to die CHAP. XIV The Third Day he rose again from the Dead Q. 1. HOw was Christ said to be three dayes in the Grave A. He was there part of the Sixth day all the Seventh and part of the First Q. 2. Is it certain that Christ rose from the Dead the third day A. As certain as any Article of our Faith Angels witnessed it Mary first saw him and spake with him Two Disciples going to Emmaus saw him to whom he opened the Scriptures concerning him Peter and others Fishing saw him and spake and eat with him The Eleven assembled saw him Thomas that would not else believe was called to see the print of the Nails and put his Finger into his pierced side He was seen of above Five hundred Brethren at once He gave the Apostles their Commission and Instructions and his Blessing and ascended Bodily to Heaven in their sight And afterward appeared in Glory to Stephen and Paul But I have before given you the proof of the Gospel and must not repeat it Q. 3. Was it foreknown that Christ would rise A. Yes It was foretold by the Prophets and expresly and often by himself to his Apostles and the Iews and therefore they set a Sealed Stone with a Guard â—â— Souldiers on the Sepulcher to watchit Q. 4. It is a wonder that the Iews thâ—n believed noâ— in him A. The Rulers were now more afraid than before that Christ would by the People be Proclaimed their King and then the Romans destroy their City and Nation for they feared Men more than God And withal they had put him to death on that account aâ— if his making himself a King had been Rebellioâ— against Caesar and King of the Iews was writteâ— as his Crime by Pilate on his Cross and so they were engaged against him as a Rebel though he told them hiâ— Kingdom was not a Worldly one And they seemed to believe that he did all his Miracles by the Devil aâ— a Conjurer and therefore that he was raised by thaâ— Devil which was the Blasphemy against the Holy Ghost And as for the Common People they deceived them by hiring the Souldiers to say Thaâ— his Disciples stole his Body while they slept Q. But why would Christ appear to none but his Disciples A. We are not fit to give God a Law His works are done in infinite Wisdom But we may see 1. That they who had hardned their Hearts against all his Doctrine and the Miracles of his Life and maliciously put him to Death as a Blasphemer a Conjurer and a Traitor to Caesar were unworthy and unmeet to be the Witnesses of his Resurection And its like it would but have excited their rage to have tryed a new Persecution His Resurrection being the first act of his triumphant Exaltation none were so fit to see him as those that had followed him in his Sufferings Even as wicked Men are not meet as Paul was to be â—rapt up into Paradise and the Third Heavens and hear the unutterable things 2. The Witnesses whom he chose were enow and fit Persons for that Office being to be sent abroad to Proclaim it to the World And God confirmed their Testimony by such abundant Miracles of which you heard before 3. And yet he left not the Infidels without convincing means As he before told them that he would raise in three Dayes the Temple of his Body when they destroyed it so they saw the Earthquake the Sun darkned the Vail of the Temple rent at his Death and their Souldiers saw the Angels that
is Worldly and Sensual and Idolatrous so it leadeth a Man from God Holiness Heaven yea and from common honesty to all Iniquity A Worldling and lover of Riches is false to his own Soul to God and Man and never to be much trusted CHAP. XXIX And forgive us our Trespasses as we forgive them that Trespass against us Or as we forgive our Debtors Qu. 1. WHy is this made the fifth Petition or the second of the second part A. Because it is for the second thing we Personally need Our Lives and Natural being supposed we next need Deliverance from the Guilt and Punishment which we have contracted Else to be Men will be worse to us than to be Toads or Serpents Q. 2. What doth this Petition imply A. 1. That we are all Sinners and have deserved punishment and are already fallen under some degree of it 2. That God hath given us a Saviour who died for our Sins and is our Ransom and Advocate with the Father And 3. That God is a gracious pardoning God and dealeth not with us on the terms of rigorous Justice according to the Law of Innocency But hath brought us under the Redeemers Covenant of Grace which giveth Pardon to all penitent Believers So that sin is both pardonable and conditionally pardoned to us all Q. 3. What then are the presupposed things which we pray not for A. 1. We pray not that God may be Good and Love it self or a merciful God for this is presupposed 2. We pray not that he would send a Saviour into the World to fulfill all Righteousness and die for Sin and that his Merit and Sacrifice may procure a Conditional Universal Pardon and Gift of Life viz. to all that will repent and believe For all this is done already Q. 4. Is it to the Father only or also to the Son thaâ— we pray for Pardon A. To the Father primarily and to the Son as Glorified for now the Father without him judgeth no Man but hath committed all Judgment to the Son Ioh. 5. 22. But when Christ made this Prayer he was not yet Glorified nor in full possession of his Power e Q. 5. What Sin is it whose forgiveness we pray for A. All sin upon the Conditions of pardon made by Christ that is for the pardon of all Sin to true penitent Believers Therefore we pray not for any pardon of the final non-performance of the condition that is to finally impenitent Unbelievers Q. 6. Sin cannot hurt God what need then is there of forgiveness A. It can wrong him by breaking his Laws and rejecting his moral government though it hurt him not And he will right himself Q. 6. What is forgiving Sin A. It is by tender Mercy on the account of Christ's Merits Satisfaction and Intercession to forgive the guilt of Sin as it maketh us the due subjects of punishment and to forgive the punishment of sin as due by that guilt and the Law of God so as not to inflict it on us Q. 7. What punishment doth God forgive A. Not all For the first Sentence of Corporal punishment and death is inflicted But he forgiveth the Everlasting punishment to all true Believers and so much of the temporal both Corporal and Spiritual as his Grace doth fit us to receive the pardon of and so he turneth Temporal correcting punishments to our good Q. 8. Doth he not pardon all Sin at once at our Conversion A. Yes All that is past for no other is sin But not by a perfect Pardon Q. 9. Why must we pray for Pardon then every day A. 1. Because the Pardon of old Sins is but begun and not fully perfect till all the punishment be ceased And that is not till all sin and unholiness and all the evil effects of sin be ceased No nor till the Day of Resurrection and Judgment have overcome the last Enemy Death and finally Justified us 2. Because we daily renew our sins by omission and commission and though the foundation of our Pardon be laid in our Regeneration that it may be actual and full for following sins we must have renewed Repentance Faith and Prayer Q. 10. God is not changeable to forgive to day what he forgave not yester day What then is his forgiving Sin A. The unchangeable God changeth the Case of Man And 1. By his Law of Grace forgiveth penitent Believers who were unpardoned in their impenitence and unbelief And 2. By his Executive Providence he taketh off and preventeth punishments both of Sense and Loss and so forgiveth Q. 11. How can we pray for pardon to others when we know not whether they be penitent Believers capable of Pardon A. 1. We pray as Members of Christ's Body for our selves and all that are his Members that is penitent Believers 2. For others we pray that God would give them Faith Repentance and Forgiveness As Christ prayed Father forgiv them for they know not what they do that is Qualifie them for Pardon and then pardon them Or give them Repentance and Forgiveness Q. 12. Why say we as we forgive them that trespass against us A. To signifie that we have this necessary qualification for forgiveness God will not forgive us fully till we can forgive others And to signifie our Obligation to forgive And as an Argument to God to forgive us when he hath given us Hearts to forgive others But not as the Measure of God's forgiving us For he forgiveth us more freely and fully than we can forgive others Q. 13. Are we bound absolutely to forgive all Men A. No But as they are capable of it 1 We have no power to forgive wrongs against God 2. Nor against our Superiours or other Men or the Common-wealth or Church further than God Authoriâ—eth any Man by Office 3. A Magistrate must forgive sins as to Corporal punishment no further than God alloweth him and as will stand with the true design of Government and the common good And a Pastor no further than will stand with the good of the Church And a Father no further than will stand with the good of the Family And so of others 4. An Enemy that remaineth such and is wicked must be forgiven by private Men so far as that we must desire and endeavour their good and seek no revenge But not so far as to be trusted as a familiar or bosom Friend 5. A Friend that offended and returneth to his Fidelity must be forgiven and trusted as a Friend according to the Evidence of his Repentance and Sincerity and no further The rest about forgiveness is opened in the Exposition of that Article in the Creed The forgiveness of â—â—ns Still remembring that all forgiveness is by God's Mercy through Christs Merits Sacrifice and Intercession CHAP. XXX And lead us not into Temptation but deliver us from Evil. Qu. 1. WHy is this made the Sixth Petition A. Because it is the next in order to the attainment of our
every sickness to the body is an enemy to life though it destroy it not And as wounding a man yea or injurious hurting him or desiring his hurt is some breach of this Command as Christ tells us Math. 5. so every sin is as hurtful to the Soul But those are the mortal murdering sins which are inconsistent with the Predominant habitual Love of God and Holiness and are not only from the Imperfection of this Divine Nature and Image but from the absence of it such as are the sins of the unbelievers and impenitent Q. 16. But he shall not be hang'd for killing another that doth it against his Will And no man is willing to damn himself A. But a man will himself be a dead man if he kill himself unwillingly And all wicked men do willingly murder their own Souls They be not willing to burn in Hell but they are willingly ungodly Worldly Sensual And unholiness is the death or misery of the Soul and the departing of the Heart or Love from God and choosing the world and fleshly pleasure before his Grace and Glory is the true Soul-murdering When God maketh Poyson destructive to mans Nature and forbids us taking it and tells a man that it will kill him if this man will yet take the Poyson because it is sweet or will not believe that it is deadly it is not his being unwilling to die that will save him When God hath told men that unholiness and a fleshly Mind is death he destroyeth his Soul that yet will choose it And it is a hainous aggravation that Poor sinners have so little for the Salvation which they sell. The Devil can give them nothing that is to be put into the ballance against the least hope or possibility of the Life to come And for a man to sell his own Soul and all his hopes of Heaven for a base lust or a transitory shadow as profane Esau sold his birthright for a Morsel is Self-murder of a most odious kind Q. 17. But you make also our Friends that Love us to be murderers of us if they draw us to sin or neglect their duty A. As the Love of his own flesh doth not hinder but further the Drunkards Fornicators and idle persons murder of his own Soul so your Friends carnal love to you may be so far from hindering that it may further your destruction They that draw each other to Fornication to Gaming to time-wasting Playes to Gluttony and Drunkenness may do it in Love If they give you poyson in Love it will kill you And if Parents that are bound to feed their Children do famisn them do you think they do not murder them by omission So may they and so may Ministers murder the Souls that they are by Nature or Office entrusted to instruct and diligently govern Q. 18. Are there any other wayes of Murther A. So many that it is hard to number them As by rash Anger Hatred Malice by Drunkenness disposing to it By Magistrates not punishing murderers By not defending the Lives of others when we ought and abundance more which you may read in Bishop Downames Tables on the Commandements Q. 19. Must I defend my Parents or Children against the Magistrate or any one that would kill them by his Commission A. Not against Justice no doubt what you must do against Subjects who pretend an illegal Commission to rob or kill your self Parents or Children or destroy Cities and Countreys is partly toucht on under the fifth Commandement and partly matter unmeet for a Catechisme or private unlearned mens unnecessary discourse Q. 20. Are there more waies of self murder A. Among others excess of Meat and Idleness destroy mens health and murder millions CHAP. XL. Of the Seventh Commandement Qu. 1. WHat are the Words of the Seventh Commandement A. Thou shalt not Commit Adultery Q. 2. What is the sin here forbidden A. All unlawful carnal Copulation and every evil inclination or action or omssion which tendeth thereunto or partaketh of any degree of unchastity or Pollution Q. 3. Is all lust or inclination to Generation a Sin A. No For 1. Some is natural to man and that not as corrupt But as God said Increase and Multiply before the Fall so no doubt he inclined Nature thereto 2. And the regular propagation of Mankind is one of the noblest natural works that man is instrumental in A Man being a more excellent thing than a house or any Work of art 3. And God hath put some such inclination into Nature in great Wisdom and Mercy to the world For if Nature had not some considerable appetite to Generation and also strong desire of Posterity Men would hardly be drawn to be at so much care cost and labour to propagate Mankind but specially Women would not so commonly submit to all their sickness pain danger and after-trouble which now they undergo But if a few self-denying persons did propagate Mankind only as an act of obedience to God the multitude of the ungodly would not do it Q. 4. If it be so why is any carnal acts of Generation forbidden specially when it is an act of Love and doth no body any harm A. God hath in great Wisdom and Mercy to man made his Laws for restraining men from inordinate Lust and Copulation 1. The noblest things are basest when Corrupted Devils are worse than men because they were higher and better before A wicked man is incomparably worse and more miserable than a Beast or a Toad because he is a nobler nature depraved And so humane Generation is worse than that of Swine or Dogs when it is vicious 2. Promiscuous unregulated Generation tends to the utter ruin and vitiating of Mankind by the overthrow of the just Education of Children on which the welfare of Mankind doth eminently depend Alas all care and order is little enough and too little to keep corrupted Nature from utter Beastiality and malignity much more to make Youth wise and virtuous without which it had been better never to have been born When Fathers know their own Children and when Mothers have the love and encouragement and Houshold-advantage of order which is necessary some good may be done But lawless exercise of Lust will frustrate all 1. Women themselves will be Slaves or their advantage mutable and uncertain For such Lust will serve its turn of them but for Novelty and will be still for change And when a younger or a fairer comes the Mother is cast off and hated And then the next will hate her Children or at least not love them as necessary Education doth require And when the Father hath forsaken the Mother it 's like he will forsake the Children with her And when Womens lusts are lawless as well as Mens men being uncertain what Children are their own will be regardless both of their Souls and Bodies So that Confusion would destroy Religion and Civility and make the World worse than most of the American
is folly to be stalled at the Believing of any thing which we once are sure that God revealeth considering how unmeet our shallow Wit is to judge of the things of infinite Wisdom to us unseen 2. To Holy illuminated prepared Souls Belief is not so hard It 's Blindness and Vice that make it difficult 3. God did not become Man by any Change of his Godhead nor by confining his Essence to the Manhood of Christ But 1. By taking the humane Nature into a special Aptitude for hiâ— Operations 2. And so Relating it neerly to himself 3. And Operating peculiarly in and on it as he doth not on any other Creature And when all are agreed that God is essentially every where and is as near us as we are our selves and more the Cause of all good which we do than we our selves are it will be harder to shew that he is not Hypostatically united to every Man than that he is so to Christ Though the foresaid Aptitude of Christ's humane Nature and the Relation and Operation of the Divine indeed make that vast difference If God can so peculiarly Operate in and by our humane Nature where lyeth the Incredibility Q. 31. But it is so transcendently above all the Works of Nature that such condescension of God is hard to be believed A. Great Works best beseem the Infinite God Is not the make of the whole World as wonderful and yet certain Gods Love and Goodness must have wonderful products as well as his Power But is it not very congruous to Nature and Reason that God should have Mercy on lapsed man And that he should restore depraved humane Nature And that he should do this great work like his Greatness and Goodness and above Mans shallow reach And that Polluted Souls should not have immediate access to the most Holy but by a Holy Mediator And that Mankind should have one Universal Head and Monarch in our own Nature And that when even Heathens are conscious of the great need of some Divine revelations besides the light of Nature and therefore consult their Oracles and Augurs that God should give us a certain Menssenger from Heaven to teach us necessary Truth Many such Congruities I have opened in the Reasons of the Christian Religion Part 2. Ch. 5. The Summ of all that is said is This I. If any History in the world be sure the History of the Gospel is sure II. And if the History be sure the Doctrine must needs be sure III. The continued Evidences 1. In the Holiness of the Doctrine And 2. In the Holiness of all true serious Believers are a standing proof of both as the Miracles were to all the beholders who did not Blaspheme the Holy Ghost Q. 32. But how comes it to be so hard then to the most to become serious Believers and Godly when the Evidence is so clear A. A Blind Dead Worldly Fleshly Heart doth undispose them and they will not Consider such things nor use the means Yea they so wilfully sin against Knowledge and Conscience and will not obey that which they know that they forfeit further Grace I will name you briefly many things which every Mans Natural Reason might know and ask you whether you ever knew any Unbeliever that was not false to this Light of Nature 1. Doth not Sence and Reason tell men how vile a thing that Flesh is which they preferr before their Souls 2. Doth it not certifie them that they must die and so that Fleshly Pleasure is short 3. Doth it not tell them of the Vanity and Vexation of this World 4. And that greatest Prosperity is usually parted with with greatest sorrow 5. Doth it not tell them that Mans Nature can hardly choose but fear what will follow after Death 6. Doth it not tell them that there is a God that made them and Ruleth all 7. And that he is infinitely Great and Wise and Good and therefore should be Obeyed Loved and Trusted above all 8. And that their Lives and Souls and all are his and at his will 9. And that Man hath Faculties which can mind a God and a Life to come which Bruits have not and that God doth not make such Natures in vain 10. Doth not experience tell them that humane Nature seeth a vast difference between Moral Good and Evil and that all Government Laws and Converse shew it And no Man would be counted false and bad 11. And that Good Men are the Blessing of the World and Bad Men the Plagues 12. And that there is a Conscience in Man that condemneth Sin and approveth Goodness 13. And that most Men when they dye cry out against that which Worldly Fleshly Men preferr and wish that they had lived the Life of Saints and might die their death Are not these easily knowable to all And yet all the ungodly live as if they believed none of this And can you wonder if all such Men understand not or believe not the Heavenly things have no experience of the Sanctifying Work and Witness of the Holy Spirit and have no delight in God and Goodness no strength against Sin and Temptations no Trust in God in their necessity no suitableness to the Gospel nor the heavenly Glory But as they lived in sin do die in a stupid or despairing state of Soul CHAP. VII Of the Christian Religion what it is and of the Creed Q. 1. NOw you have laid so good a Foundation by shewing me the certain Truth of the Gospel I would better know what Christianity is and what it is to be a true Christian A. First I must tell you what Religion is iâ— general and then what the Christian Religion is Religion is a Word that signifieth either that which is without us the Rule of our Religion or thaâ— which is within us our conformity to that Rule The Doctrinal Regulating Religion is the Signification of Gods will concerning Mans Duty to God and his Hopes from God The inward Religion of our Souls is our Conformity to this revealed regulating Will of God even our absolute resignation to God as being his own our absolute subjection to him aâ— our absolute Sovereign Ruler and our prevailinâ— chief Love to him as our chief Benefactor and aâ— Love and Goodness it self Thus Religion is ouâ— Duty to God and Hope from God Q. 2. Now what is the Christian Religion A. The Christian Religion as Doctrinal is The Revelation of Gods will concerning his Kingdoâ— as our Redeemer or the Redeeming and savinâ— sinful miserable Man by Jesus Christ. And the Christian Religion as it is in us is Thâ— true Conformity of our Understanding Will anâ— Practice to this Doctrine or The true Belief oâ— the Mind the Thankful Love and Consent of thâ— Will and the sincere Obedience of our Lives to God as our Reconciled Father in Christ and to Jesus Christ as our Saviour and to the Holy Ghost as our Sanctifier to deliver us from the guilt and power of Sin from
Qu. 1. WHy is there nothing said in the Creed 1. Of Christ's overcoming the Temptations of the Devil and the World 2. Or of his fulfilling the Law his perfect Holiness Obedience and Righteousness 3. Nor of his Miracles A. 1. You must know that the Creed at first when Christ made it the Symbol of Christianity had but the three Baptismal Articles to be Baptized into the Name of the Father Son and Holy Ghost 2. And that the rest were added for the Exposition of these three 3. And that the Errors that rose up occasioned the additions Some denyed Christ's real Humanity and some his Death and said that it was another in his Shape that dyed and this occasioned these Expository Articles 4. But the Apostles and other Preachers expounded more to those whom they Caâ—echized than is put into the Creed and more is implyed in that which is expressed And had any Hereticks then denyed Christ's perfect Righteousness and Victory in Temptation it 's like it would have occasioned an Article for these 5. But Christ would not have his Apostles put more into the Creed than was needful to be a part of the Test of Christianity And he that understandingly consentingly and practically believeth in God the Father Son and Holy Ghost shall be saved 6. And as to Christ's Miracles yea and his Holiness they are contained in the true meaning of Believing in the Holy Ghost as I shall after shew Q. 2. But why is none of Christ's Sufferings mentioned before that of his being Crucified A. This which is the consummation implyeth the humilation of all his Life his mean Birth and Education his mean estate in the World his Temptations Accusations Reproaches Buffeting Scourging his Agony his Betraying his Condemnation as a Malefactor by false Witness and the Peoples Clamour and the Rulers Malice and Injustice his whole Life was a state of humiliation â—inished in his Crucifixion Death and Burial Q. 3. What made the Jews so to hate and Crucifie him A. Partly a base fear of Caesar lest he should destroy them in jealousie of Iesus as a King And having long revolted from sincerity in Religion and become Ceremonious Hypocrites God left them to the blindness and hardness of their Hearts resolving to use them for the Sacrificing of Christ the Redemption of the World and the great enlargement of his Church Q. 4. Why is Pontius Pilate named in the Creed A. Historically to keep the remembrance of the time when Christ suffered and to leave a just shame on the Name of an unjust Judge Q. 5. Why was Crucifying the manner of Christ's death A. 1. It was the Romans manner of putting vile Malefactors to death 2. And it was a death especially cursed by God and Christ foretold it of himself Q. 6. Was it only Christs Body that suffered or also his Soul and Godhead A. The Godhead could not suffer but he that was God suffered in Body and in Soul Q. 7. What did Christs Soul suffer A. It suffered not by any sinful Passion but by Natural Lawful fear of what he was to undergo and feeling of pain and specially of God's just displeasure with Mans sin for which he suffered which God did express by such with-holdings of Joy and by such inward deep sense of his punishing Justice as belonged to one that consented to stand in the place of so many sinners and to suffer so much in their stead Q. 8. Did Christ suffer the pains of Hell which the Damned suffer A. The pains of Hell are Gods just punishment of Man for sin and so were Christs sufferings upon his consent But 1. The Damned in Hell are hated of God and so was not Christ. 2. They are forsaken of Gods holy Spirit and Grace and so was not Christ. 3. They are under the Power of Sin and so was not Christ. 4. They hate God and Holiness and so did not Christ. 5. They are tormented by the Conscience of their Personal guilt and so was not Christ Christs Sufferings and the Damned's vastly differ Q. 9. Why must Christ suffer what he did A. 1. To be an Explatory Sacrifice for sin God thought it not meet as he was the just and holy Ruler of the World to forgive sin without such a Demonstration of his Holiness and Justice as might serve as well to the Ends of his Government as if the Sinners had suffered themselves 2. And he suffered to teach Man what sin deserveth and what a God we serve and that we owe him the most costly obedience even to the death and that this Body Life and World are to be denyed contemned and forsaken for the sake of Souls and of Life Everlasting and of God when he requireth it The Cross of Christ is much of the Christians Book Q. 10. What sorts of Sin did Christ die for A. For all sorts except Mens not performing those Conditions which he requireth of all that he will pardon and save Q. 11. For whose sins did Christ Suffer A. All Mens sins were instead of a meritorious cause of Christ's Sufferings he suffered for Mankind as the Saviour of the World And as to the Effect his Suffering purchased a conditional Gift of free pardon and life to all that will believingly accept it according to the nature of the things given But it was the will of the Father and the Son not to leave his death to uncertain success but infallibly to cause the Elect to believe and be saved Q. 12. Was it just with God to punish the Innocent A. Yes when it was Christs own undertaking by consent to stand as a Sufferer in the room of the guilty Q. 13. How far were our sins imputed to Christ A. So far as that his consent made it just that he suffered for them He is said to be made sin for us who knew no sin which is to be made a Curse or Sacrifice for our sin But God never took him to be really or in his esteem a sinner He took not our fault to become his fault but only the punishment for our faults to be due to him Else sin it self had been made his own and he had been relatively and properly a Sinner and God must have hated him as such and he must have dyed for his own Sin when ours was made his own But none of this is to be imagined Q. 14. How far are Christ's Sufferings imputed tâ— us A. So far as that we are reputed to be justy forgiven and saved by his Grace because he made an expiation by his Sacrifice for our Sins But not so as iâ— God mistook us to have suffered in Christ or thaâ— he or his Law did judge that we our selves have made satisfaction or expiation by Christ. Q. 15. Was not that penal Law In the day thaâ— thou eatest thereof thou shalt die and The Soul that sinneth shall die fulfilled by execution for us all in Christ and now justifieth us as
punishment of loss and sense Q. 4. Doth not God forgive us the Guilt of the fault as well as the Dueness of Punishment A. Yes for thâ—se are all one in several Words To forgive the sin and to acquit from Dueness of punishment for that sin are the same thing God doth not Repute or Judge us to be such as never sinned for that were to judge fasly Nor doth he judge that our sin is not related to us as the Actors for that 's impossible Nor doth he judge that our sin did not deserve punishment But only that the deserved punishment is forgiven for the Merits of Christ's Righteousness and Sacrifice Q. 5. Is not Iustification and Forgiveness of Sin all One A. To be Justified 1. Sometimes signifieth to be Made Iust and Iustifiable in Iudgment And then it sometimes includeth both the Gift of Saving Faith and Repentance and the Gift of Pardon and of Right to Life Everlasting And sometime it presupposeth Faith and Repentance given and signifieth the annexed Gift of Pardon and Life 2. Sometime it signifieth Gods Justifying us by his Sentence in Judgment which containeth both the justifying of our Right to Impunity and Salvation and the Justifying our Faith and Holiness as sincere which are the Conditions of our Right 3. And sometimes to Justifie us is to use us as just Men. And as long as we understand the Matter thus signified by Pardoning and Justifying we must not strive about words so variously used Q. 6. But if Christ's perfect Righteousness Habitual and Actual be Our own Righteousness by God's Imputation how can we need a Pardon of Sin when we were perfectly obedient in Christ A. We could not possibly be pardoned as Sinners if God reputed us to have fulfilled all Righteousness in Christ and so to be no Sinners Therefore it is no such Imputation that must be affirmed But God justly reputeth Christ's Holiness and Righteousness active and passive dignified by his Divinity to be fully Meritorious of our Pardon Justification and Salvation And so it is Ours and Imputed as the true Meritorious Cause of our Righteousness which consisteth in our Right to Pardon and Salvation Q. 7. Is Pardon perfect in this Life and all punishment remitted at Once A. No 1. The punishment denounced in God's Sentence of Eve and Adam is not wholly forgiven The Curse on the Ground the Womans Sorrows the pain and stroke of Death 2. Temporal correcting punishments are not all forgiven 3. Some measure of Sin is penally permitted in us 4. The want of more Holiness and help of Gods Spirit and Communion with God is to all of us a fore punishment 5. The Permission of many Temptations from Devils and Men are punishments specially when they prevail to hainous sinning 6. To be so long kept out of Heaven and to lie after in the Grave are punishments Sure few Men believe that Pardon is here perfect that feel any of these 7. And it is not perfect till we are Justified before the World and put in possession of Salvation That 's the perfect Pardon Q. 8. But some say that Chastisements are no punishments A. They are not Damning destructive punishments but they are Chastising punishments For they are evil to Nature inflicted by Fatherly Correcting Iustice for Sin Q. 9. Is that an Evil which alwayes bringeth greater Good A. It is no such Evil as Sinners should repine at But ask any of that Opinion under the Stone oâ— other tormenting Disease or if he must die as a Malefactor whether it be not a Natural evil If there be no Evil in it why doth he groan under it Why doth he pray against it Or use Physick or other remedies Why is he offended at those that hurt him Had he not rather have his Holiness and Salvation without torment Prisons c. than with them 2. But it is not true that all the punishments of such as are saved make them better some are permitted to fall into hainous Sin and to decline in their Faith Love and Obedience and to die worse than once they were and so to have a less Degree of Glory wheâ— they have been hurtful Scandals in the World And is there no harm in all this Nothing is perfect iâ— this imperfect World Q. 10. But how is Christ's Merits and Satisfaction perfect then A. That 's perfect which is perfectly fitted to it's use It was not a use that Christ ever intended to Pardon all temporal Correcting punishment noâ— to make each Believer perfect the first hour Thâ— our greatest Sins should go unpunished is againe Christs will and Kingly Government and the Naturâ— of his Salvation And his Righteousness and Satisfaction are not intended against himself Q. 11. What sins are pardoned Is it all or but some A. All sin is pardoned though the Pardon be not perfect at first to all true penitent Believers But final Impenitence unbelief and unholiness never had a Pardon purchased or offered But that which is not final is forgiven Yea no sin is actually forgiven as to the everlasting punishment to final Impenitents and Unbelievers Q. 12. Are sins pardoned before they are committed A. If you call the meer purpose or purchase a Pardon unfitly or if you speak but of the General Act of Oblivion which pardoneth all Men on Condition that they penitently and believingly accept it so sins to come are pardoned But not to strive about words no one hath any actual proper Pardon for any sin before it is commited for it 's no sin and so no pardoned sin Q. 13. When is it that sin is pardoned A. God's purpose is Eternal The conditional Pardon was made when the Covenant of Grace was made Some Degrees of punishment God remitteth by common and preparatory Grace But saving Pardon none receive at Age till they Believe nor are they Justified Q. 14. Why do we pray for Pardon daily when sin is already pardoned A. 1. I told you sin is not pardoned when it is no sin we sin daily and therefore must have daily pardon And this also proveth that Pardon and Justification are not perfect before Death because there are more sins still to be pardoned 2. And we pray for the Continuance of the Pardon we have and for removal of punishments Q. 15. Is this the meaning of this Article that I believe that my own sins are actually forgiven as a Divine Revealation A. The meaning is 1. That by Christ a certain Degree of punishment is taken off from all Mankind and they are not dealt with according to the rigor of the Law of Innocent Nature 2. And that a conditional Pardon is given to all in the new Covenant so far as it is revealed 3. And that this Pardon becometh actual to every one when he penitently and believingly consenteth to the Baptismal Covenant with Christ. 4. And that this Pardon is offered to me as well as others and shall be mine if I be
to its good and safety Q. 8. What if a Prince think that the death 〈◊〉 an Innocent man is accidentally necessary to the sâ—…ty of himself or the Common-wealth through other 〈◊〉 fault may he not kill him A. No he is a Murderer if he kill the Innoceâ—â— or any whose fault deserveth not death should 〈◊〉 permit killing on such pretences no mens lives woâ—… be safe In Factions there be other wayes of â—…medy and such wicked means do but hasten 〈◊〉 increase the evil which men would so prevent Q. 9. May not Parents have power to kill bad â—â—â—ldren A. No I have given you the reason under the 〈◊〉 Commandement Q. 10. May not a man kill another in the necesâ—â—â—y defence of his own Life A. In some cases he may and in some not He â—…y in case it be his equal or inferiour as to pubâ—â—â— usefulness and he have no other means being â—…ulted by him to save his Life from him But 〈◊〉 may not 1. If by flight or other just means he 〈◊〉 save his own Life 2. Nor if it be his King 〈◊〉 Father or any publick Person whose death â—…uld be a greater loss to the Common-wealth than 〈◊〉 own Q. 11. How prove you that A. Because the Light of Nature tells us that seeâ—… Good and Evil are the objects of our Willing 〈◊〉 Nilling therefore the Greatest Good should still 〈◊〉 preferred and the greatest evil be most avoidâ—… and that the Good or Hurt of the Commonâ—â—alth is far greater than of a single private perâ—… Q. 12. But doth not Nature teach every Creature preserve its life and rather than die to kill anoâ—… A. The Nature of man is to be Rational and â—…ve bruitish Nature and to choose by Reason â—…gh against sensitive inclination Why else â—â—t Martyrs choose to dye rather than to sin and â—â—ldiers choose their own death before their Captains or their Kings in which God and reason juâ—fie them Q. 13. But by this Rule an Army should kill thâ— General rather than to be killed or betrayed to deâ—â— by him because all their lives are better than one man A. If they be but some part of an Army aâ— the Generals life be more useful to the rest and 〈◊〉 their King and Countrey and the publick good thâ—… all theirs they should rather dye as the Thebâ—… Legion did But if the General be a Traytor to 〈◊〉 King and Countrey and would destroy all or pâ—… of the Army to the publick loss and danger iâ—… no Murder if they kill him when they have no oâ—… way to save their Lives Q. 14. How many sorts of Murder are there 〈◊〉 which are the worst A. I. One of the worst is Persecution Killâ—… men because they are good or because they 〈◊〉 not break Gods Lawes And lower degrees of Pâ—…secution by Banishment Imprisonment Mulâ—… participate of guilt against this Command II. A second sort of hainous Murder is by 〈◊〉 sacres and unlawful Wars In which multitudes 〈◊〉 murdered and that studiously and with greatest 〈◊〉 dustry and Countreys ruined and undone The mâ—â—titude of hainous Crimes that are contained in 〈◊〉 unlawful Warre are hardly known but by sad â—â—perience III. Another sort of hainous Murder is when 〈◊〉 rents kill their own Children or Children their 〈◊〉 rents IV. Another is when Princes destroy their own Subjects whom by Office they are bound to protect or Subjects their Princes whom they are bound to obey and defend and honour V. Another sort of hainous Murder is when it is committed on pretence of Justice by Perjured Witnesses false Accusers or false Iudges or Magistrates As Naboth was murdered by Iezebel and Ahab and Christ by the Iews upon false accusations of Blasphemy and Treason For in this case the Murder is fathered on God and on Iustice which most abhorre it and the best things which should preserve the peace of the Innocent are used to the worst ends even to destroy them And a man hath no defence for himself as he may have against Murtherers or open Enemies and he is destroyed by those that are bound to defend him And the most devilish wicked Perjured men are made the Masters of mens Lives and may conquer Subjects by perverting Law VI. One of the most hainous crimes is soul-murder which is done by all that draw or drive men into sin or from their duty to God and the care of their Salvation either by seducing false Opinions opposing necessary Truth and Duty or by scorns or threats But none here sin so grievously as wicked Rulers and wicked Teachers and Pastors of the Churches Others kill Souls by one and one but these by hundreds and thousands And therefore it is the Devils main endeavour through the World to get Rulers and Teachers on his side and turn the Word and Sword against him that did ordain them All the Idolatrous World that know not Christ are kept under the Power of the Devil principally by wicked Rulers and Teachers And so is the Infidel and Mahometan World When the Turks had once conquered the Eastern Empire how quickly did those famous Churches and large Nations forsake Christ and turn to the grossest of Deceivers O how many millions of Souls have been since hereby destroyed And what wicked deceitful and contentious Teachers have done to the murdering of Souls alas the whole Christian World is witness Some by Heresie and some by Proud Tyranny and some by malignant opposition to the serious practice of that holy Law of God which they preach and some by Ignorance and some by slothful treacherous negligence and some by Church-divisions by their Snares or contentiousness Such as Paul speaks of Phil. 1. 15 16. 2. 3. And some in envy malign and hinder the preaching of the Gospel by such as they distast 1 Thes. 2. 16. VII But of all Soul Murder it is one of the greatest which is done by wicked Parents on their own Children who breed them up in Ignorance Wickedness and profane neglect if not hatred and scorn of serious Holiness And teach them malignant principles or hinder them from the necessary means of their Salvation That by Example teach them to Swear and lie and be drunken or profane For Parents to be the cruel damners of their own Children and this when in false hypocrisie they Vowed them in baptism to God and promised their godly education is odious cruelty and perfidiousness VIII And it is yet a more hainous Sin to be a Murderer of ones own Soul as every ungodly and impenitent sinner is For Nature teacheth all men to Love themselves and to be unwilling of their own destruction And no wonder that such are unmerciful to the Souls of Wives Children and Servants who will damn themselves and that for nothing and that after all the importunities of God and man to hinder them Q. 15. When may a man be accounted a Soul-selfmurderer seeing every man hath some sin A. Every sin as
lose much and fall into foul sin and grow worse than they once were so common Grace and I think this middle Infant Grace which Children have as related to their Parents may be lost Q. 20. But is it not safer to hold that Baptism putâ— none but the Elect who never lose it into a title to Salvation A. 1. Then it would be little comfort to Parents when their Children die who know not whether one of ten thousand be Elect. 2. And it would be little satisfaction to the Minister to Baptize them who knoweth not the Elect from others 3. It 's plain that it is not another but the same Covenant of Graâ—â— which is made with Infants and Adult And thâ—â— Covenant giveth pardon of Sin and right to Life to all that have the requsiite qualification And â—… that qualification in the Adult is Faith and Râ—pentance so in Infants it is nothing but to be the Children of the faithful dedicated to God God never instiâ—uted any Baptism which is not for Remission of Sin If I thought Infants had no visible right to Remssion in which Baptism should invest them I durst not Baptize them I think their Holiness containeth a certain title to Salvation Q. 21. But is it not enough to know that they are of the Church visible A. All at Age that are of the visible Church are in a state of Salvation except Hypocrites Therefore all Infants that are of the visible Church are also of the Mystical Church except such as had not the requisite qualification and that is such as were not the Children of the Faithful All the World are in the Kingdom of the Devil who are not in the Kingdom of God And if there be no visible way of Salvation for them what reason have we to hope that they are saved Q. 22. Some say we must leave their case to God as unknown to us and that he will save such of them as he electeth A. True Faith and Hope is grounded on Gods Promise What reason have we to believe and hope that any are saved whom God never promised to save This would reach wicked men to presume that God will save them too though he do not promise it And this giveth no more comfort to a Christian than to an â—nfidel How know we but by his promise whether God elect one of ten thousand or any at all But God hath promised a special blessing to the Seed of the Faithful above all others Q. 23. You make the Mercy so very great as maketh the denyal of it seem a hainous sin in the Anabaptists A. There are three sorts of them greatly differing 1. Some say that no Infants have Original sin and so need no Baptism nor Pardon Or if it be sin it 's done away by Christs meer death and all Infants in the World are saved 2. Others say that Infants have Original sin but have no visible Remedy nor are any in Covenant with Christ nor Members of his Church because no Pardon is promised but to Believers 3. Others hold that Infants have Original sin and that the Promise is to the Faithful and their Seed and that Parents ought thankfully to acknowledge this Mercy and devote them to Christ as Infant-members of his Church but that Baptism is not for Infant-members but only as the Lords Supper for the adult This last sort are they whom I speak of as such whom I would not separate from if they separate not from us But the other two sorts are dangerously erroneous When God hath made so many plain Promises to the Seed of his Servants and in all Ages before Christ hath taken Infants for Church-members and never made a Covenant but to the faithfull and their Seed to say that Christ the Saviour of the World came to cast all Infants out of the Visible Church into the visible Kingdom of Satan and give them no greater Mercy instead of it seemeth to me very great Ingratitude and making Christ too like to Satan as coming to do much of his destroying work Q. 24. But every where Salvation is promised only to Believers A. The Promise is to them and their Seed keeping Covenant The same Text that saith He that believeth shall be saved saith He that believeth not shall be damned Which sheweth that it is only the Adult that it speaketh of Or else all Infants must be damned for Unbelief It shuts them no more out of Baptism than out of Heaven Q. 25. But the Scripture speaks of no Infants baptized A. 1. No Infants are to be baptized but the Infants of the Faithful Therefore the Parents were to be made Believers first 2. The Scripture speaks of baptizing divers Housholds 3. No Scripture mentioneth that ever any Child of a Believer was baptized at age 4. The Scripture commandeth it and that 's enough Disciple Nations baptizing them Mat. 28. 19. Q. 26. How can Infants be Disciples that learn not A. 1. Did Christ mistake when he sent them to Disciple Nations of which Infants are a part 2. Cannot Infants be Disciples of Christ if Christ an Infant can be the Master and King of his Church Christ was our Teacher Priest and King in his Infancy by Right Relation and Destination and undertaking and Obligation to what he was after to do and so may Infants be his Subjects and Disciples May not an Infant be a King that cannot rule And are not Infants the Kings Subjects though they cannot obey May not they be Knights and Lords and have right to inheritances 3. Yea are not Infants called Gods Servants Levit. 25. 42. Yea and Christs Disciples Act. 15. 10. Peter saith those that would have imposed Circumcision would put a Yoak on the neck of the Disciples But it was Infants on whom they would have put it Q. 27. We are all by Nature Children of Wrath and none can enter into Heaven that is not regenerate and born of the Spirit A. But we are all the Children of God we and our Seed by the Grace of Christ And Infants are capable of being regenerate by the Spirit Or else they would not be called Holy 1 Cor. 7. 14. Q. 28. The Apostle only giveth a reason why a believing Husband may lawfully live with an unbelieving Wife A. True But what is the Reason which he giveth The doubt was not whether it be Fornication that was past doubt But the Faithful must in all their Relations be a peculiar Holy People and the doubt was Whether their Conjugal Society became not such as Infidels common and unholy And Paul saith No To the pure all things are Sanctified The Unbeliever is not Holy in her self but sanctified to the Husband for conjugal Society Else saith he Your Children were unclean not Bastards but unholy as those without are But now are they Holy as the Israelites adult and Infants were a Holy People separated from the World to God in the Covenant of peculiarity and not common and unclean Q. 29. Is it the
and exprest in these three gradations 1. The highest Notion of it is The Hallowing and Glorifying of his Name and resplendent perfections 2. The Second is that in which this is chiefliest notified to Man which is his Kingdom 3. The Third is the Effect of this Kingdom in the fulfilling of his will Q. 2. What will of God is it that is here meant A. His Governing and Beneficent will expressed in his Laws and Promises concerning Man's Duty and God's Rewards and Gifts Q. 3. Is not the will of his Absolute Dominion exprest in the Course of Natural Motion here inclided A. It may be included as the supposed matter of our approbation and praise And as Gods will is taken for the Effects and Signs of his will we may and must desire that he will continue the Course of Nature Sun and Moon and Stars Earth Winds and Water c. till the time of their dissolution and Mankind on Earth For these are supposed as the subject or accidents of Government But the thing specially meant is God's governing Will that is that his Laws may be obeyed and his Promises all performed Q. 4. But will not God's will be alwayes done whether we pray or not A. 1. All shall be done which God hath undertaken or decreed to do himself and not laid the Event on the will of Man His absolute will of Events is still fulfilled But Man doth not alwayes do God's will that is he doth not keep God's Laws or do the Duty which God commandeth him and therefore doth not obtain the Rewards or Gifts which were but conditionally promised 2. And even some things decreed absolutely by God must be prayed for by Man For he decreeth the Means as well as the End and Prayer is a means which his Commands and Promises oblige us to Q. 5. Why is it added as it is done in Heaven A. To mind us 1. Of the perfect Holy Obedience of the Glorified 2. And that we must make that our Pattern and the End of our Desires 3. And to keep up our Hopes and Desires of that Glorioâ—… Perfection And strive to do God's will understandingly sincerely fully readily delightfully without unwillingness unweariedly concordantly without division in perfect Love to God his work anâ—… one another For so his will is done in Heaven Anâ—… these Holy heavenly Desires are the Earnest of our Heavenly possession Q. 6. What is it that we pray against in this Petition A. Against all sin as a Transgression of his Law and against all distrust of his Promises and Discontentedness with his Disposals and so against every will that is contrary to the will of God Q. 7. What Will is it that is contrary to the Will of God A. 1. The Will of Satan who hateth God and Holiness and Man and willeth Sin Confusion and Calamity and who is obeyed by all the ungodly World 2. The Will of all blind Unbelieving wicked Men especially Tyrants who fill the World with Sin and Blood and Misery that they may have their wills without controll or bounds 3. Especially our own sinful self-willedness and rebellious and disobedient dispositions Q. 8. What mean you by our self-willedness A. Man was made by the Creating Will of God to obey the Governing will of God and rest and rejoice in the disposing rewarding and beneficent will of God and his Essential Love and Goodness by sin he is fallen from God's will to himself and his own Will and would fain have all Events in the power and disposal of his own Will and fain be Ruled by his own Will and have no restraints and would rest in himself and the fulfilling of his Will Yea he would have all Persons and things in the World to depend on his Will fulfill and please it and ascribe unto it And so would be the Idol of himself and of the World And all the wickedness and stir and cruelty of the World is but that every selfish Man may have his will Q. 9. What then is the full meaning of this Petition A. That Earth which is grown so like to Hell by doing the will of Satan of Tyrants and of self-willed fleshly wicked Men may be made liker unto Heaven by a full compliance of the will of Man with the will of God depending submissively on his disposing will obeying his commanding will fearing his punishing will trusting rejoicing and resting in his rewarding and beneficent will and renouncing all that is against it Q. 10. But if it be God's will to punish pain and kill us how can we Will this when it is evil to us and we cannot Will evil A. As God himself doth Antecedently or Primarily will that which is good without any evil to his Subjects and but consequently will their punishment on supposition of their wilful sin and this but as the work of his Holiness and Justice for good so he would have us to will first and absolutely next his own Glory and Kingdom our own Holiness and Happiness and not our Misery but to submit to his just punishments with a will that Loveth not the hurt but the final good Effect and the Wisdom Holiness and Justice of our Chastiser Which well consisteth with begging Mercy Pardon and Deliverance Q. 11. But is not Heaven too high a Pattern for our desires A. No Though we have much duty on Earth which belongs not to them in Heaven and they have much which belongeth not to us yet we must desire to obey God fully in our duty as they do in theirs and desiring and seeking heavenly Perfection is our sincerity on Earth Q. 12. What Sin doth this Clause specially condemn A. 1. Unbelief of the Heavenly Perfection 2. Fleshly Lusts and Wills and a Worldly mind 3. The ungodliness of them that would not have God have all our Heart and Love and Service but think it is too much preciseness or more ado than needs and give him but the leavings of the Flesh. CHAP. XXVIII Give us this Day our daily Bread Qu. 1. WHY is this the Fourth Petition A. I told you that the Lords Prayer hath two parts The first is for our End according to the Order of Intention beginning at the top and descending The Second part is about the Means according to the Order of Execution beginning at the bottom and ascending to the top Now this is the first Petition of the Second part because Our Substance and Being is supposed to all accidents and if God continue not our humanity we cannot be capable of his Blessings Q. 2. What is meant by Bread A. All things necessary to sustain our Natures in a fitness for our duty and our Comforts Q. 3. It seems then that we pray that we may not want or be sick or die when God hath foretold us the contrary Events A. We justly shew that our Nature is against Death and sickness and wants as being Natural evils And God giveth us a discerning Judgment
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