terrified them and told the Rulers what they saw And after all it was to Paul a Persecutor and partly to his company that Christ appeared Q. 6. Why must Christ rise from the Dead A. You may as well ask Why he must be our Savior 1. If he had not risen Death had conquered him and how could he have saved us that was overcome and lost himself 2. He could not have received his own promised Reward even his Kingdom and Glory It was for the Joy that was set before him that he enendured the Cross and despised the shame Therefore God gave him a Name above every Name to which every created Knee must bow 3. His Resurrection was to be the chief of all those Miracles by which God witnessed that he was his Soâ— and the chief Evidence by which the World was to be convinced of his Truth and so was used in their Preaching by the Apostles That Christ rose from the Dead is the chief Argument that makes us Christians 4. The great executive parts of Christs saving Office were to be performed in Heaven which a dead Man could not do How else should he have Inceded for us as our heavenly High-priest How should he have sent down the Holy Ghost to renew us How should he as King have governed and protected his Church on Earth unto the End How should he have come again in Glory to Judge the World and how should we have seen his Glory as the Mediator oâ— Fruition in the Heavenly Kingdom Q. 7. I perceive then that Christ's Resurrection is tâ— us an Article of the greatest use What use must â—â— make of it A. You may gather it by what is said 1. By this you may be sure that he is the Son of God and his Gospel True 2. By this you may be sure that his Sacrifice on the Cross was accepted as sufficient 3. By this you may be sure that Death is Conquered and we may boldly trust our Saviour who tasted and overcame Death with our departing Souls 4. By this you may be sure that we have a powerful High-priest and Intercessour in Heaven by whom we may come with reverend boldness unto God 5. By this we may know that we have a powerful King both to obey and to trust with the Churches Interest and our own 6. By this we may know that we have a Head still living who will send down his Spirit to gather his Chosen to help his Ministers to Sanctifie and Comfort his People and prepare them for Glory 7. By this we are assured of our own Resurrection and taught to hope for our final Justification and Glory 8. And by this we are taught that we must Rise to Holiness of Life CHAP. XV. He ascended into Heaven and sitteth on the right Hand of God the Father Almighty Qu. 1. HOw long was it between Christ's Resurrection and his Ascension A. Forty dayes He rose on the day which we call Easter-day and he ascended on that which we call Ascension day or Holy Thursday Q. 2. Did Christ stay all that while among his Disciples visibly A. No but appeared to them at such seasons as he saw meet Q. 3. Where was he all the rest of the Forty Days A. God hath not told us and therefore it concerneth us not to know Q. 4. He shewed them that he had Flesh and Blood hoâ—â—â—en was he to them invisible the most part of the Forty dayes A. The Divine power that raised Christ could make those alterations on his Body which we are unacquainted with Q. 5. How was Christ taken up to Heaven A. While he was speaking to his Apostles of the things concerning the Kingdom of God and answering them that hoped it would presently be and had given their Commission and the Promise of the Holy Ghost and commanded them to wait for it at Ierusalem he was taken up as they gazed after him till a Cloud took him out of their sight And two Angels like two Men in white stood by them and askt them why they stood gazing up to Heaven telling them that Iesus who was taken up should so come again Q. 6. Had it not been better for us that he had staid on Earth A. No He is many wayes more useful to us in Heaven 1. He is now no more confined in presence to that small Countrey of Iudea above the rest of the World as a Candle to one room but as the Sun in his Glory shineth to all his Church on Earth 2. He is possessed of his full Power and Glory by which he is fit to protect and Glorifie us 3. He intercedeth for us where our highest Concerns and Interest are 4. He sendeth his Spirit on Earth to do his work on all believers Souls Q. 7. What is meant by his sitting on the right Hand of God A. Not that God hath Hands or is confined to a place as Man is But it signifieth that the Glorified Man Iesus is next to God in Dignity Power and Glory and as the Lieutenant under a King is now the Universal Administrator or Governour of all the World under God the Father Almighty Q. 8. I Thought he had been only the Lord of his Church A. He is Head over all things to his Church All Power and things in Heaven and Earth are given him Even the frame of Nature dependeth on him He is Lord of all But it is his Church that he Sanctifieth by his Spirit and will Glorifie Q. 9. If Christ have all power why doth he let Satan and Sin still reign over the far greatest part of the Earth A. 1. Satan reigneth but over Volunteers that wilfully and obstinately choose that Condition And he reigneth but as the Jailor in the Prison as Gods Executioner on the wilfull refusers of his Grace And his reign is far from absolute he crosseth none of the Decrees of God nor overcometh his power but doth what God seeth meet to permit him to do He shall destroy none of Gods Elect nor any that are truly willing of Saving Grace And as for the fewness of the Elect I shall speak of it after about the Catholick Church Q. 10. But is not Christs Body present on Earth and in the Sacrament A. We are sure he is in Heaven and we are sure that their Doctrine is a fiction contrary to Sense Reason and Scripture that say the Consecrated Bread and Wine are substantially turned into the very Body and Blood of Christ and are no longer Bread and Wine Buâ—… how far the presence of Christs Soul and Body extendeth is a question unfit for Mans determination unleâ—… we better knew what Glorified Souls and Bodies are â—… We see that the Sun is eminently in the Heaven Anâ—… yet whether its lucid Beams be a real part of its substance which are here on Earth or how far they extend we know not nor know we how the Sun differeth in Greatness or Glory from
is it 's most immediate Vehicle or Body The â—eminal tenacious Humour and Air is the immediate Vehicle of the fiery part Whether these Spirits do any of them depart as it's Vehicle or Body with the Soul or if not whether they be the identifying part that the Soul shall be reunited to first or what or how much of the rest even the aqueous and Earthy matter which we had from our Birth shall be re-assumed are things past our understanding You know not how you were generated in the Womb and yet you know that you were there made And must God teach you how you shall be raised before you will believe it Must he answer all your doubts of the Flesh that is vanished or the Bodies eaten by other Bodies and teach you all his unsearchable skill before you will take his Word for true He that maketh the rising Sun to end the darkness of the Night and the flourishing Spring to renew the Face of Millions of Plants which seemed in the Winter to be dead and the buryed little seed to spring up to a beautiful Plant and Flower or a strong and goodly Tree hath power and skill enough to raise our Bodies by wayes unknown to foolish Man Q. 8. What should a Man do that he may live in a comfortable hope of the Resurrection and the Souls Immortality and the Life to come A. We have three great things to do for this end 1. To get as full a certainty as is possible that there is such a Life to come And this is done by strengthning a sound belief 2. To get a suitableness of Soul to that blessed Life and this is by the increase of Love and Holiness and by a Spiritual heavenly conversation And 3. To get and exercise a joyful Hope and Assurance that it shall be ours And this is done by a Life of careful Obedience to God and the Conscious notice of our sincerity and title and by the increase and exercise of the foresaid Faith and Love Daily dwelling on the Thoughts of God's infinite Goodness and Fatherly love of Christ's Office and Grace and the Seals of the Spirit and the blessed state of Triumphant Souls in the Heavenly Ierusalem and living as in familiarity with them Q. 9. But when doubting Thoughts return would it not be a great help to Faith if you could prove the Souls Immortality by reason A. I have done that largely in other Books I will now say but this If there be no life of retribution after this it would follow that not only Scripture but Religion Piety and Conscience were all the most odious abuses of Mankind To set Mans Heart and Care upon seeking all his dayes a Life which he can never obtain and to live honestly and avoid sin for fear of an impossible punishment and to deny Fleshly pleasure and lust upon meer deceit what an injury would Religion Conscience and honesty be Men that are not restrained by any Fear or Hopes of another Life from Tyranny Treason Murder Perjury Lying Deceit or any wickedness but only by present Interest would be the wisest Men. When yet God hath taught Nature to abhor these Evils and bound Man to be Religious and Conscionable by common Reason were it but for the probability of another Life And can you believe that Wickedness is Wisdom and all Conscionable Goodness is Folly and De ceit CHAP. XXII Of the Life Everlasting Qu. 1. WHere is it that we shall live when we go hence A. With Christ in Heaven called Paradise and the Ierusalem above Q. 2. How is it then that the Souls of Men are said sometimes to appear on Earth Is it such Souls or is it Devils A. Either is possible For Souls are in no other Hell than Devils are who are said to be in the Air and to go to and fro and tempt Men and afflict them here on Earth But when it is a Soul that appeareth and when a Devil we have not acquaintance enough to know But though God can for just Causes let a blessed Soul appear as Moses with Henoch and Elias did on the Mount and perhaps Samuel to Saul yet we have reason to suspect that it is the miserable Souls of the Wicked that oftenest appear Q. 3. But how come Devils or Souls to be visible being Spirits A. Spirits are powerful and dwell in Airy and other Elementary matter in which they can appear to us as easily as we can put on our Cloaths Fire is invisible in its simple uncloathed substance and yet when it hath kindled the Air it is visible Light Q. 4. Why then do they appear so seldom A. God restraineth evil Spirits and keepeth them within their bounds that they may not either deceive or trouble Mankind And the Spirits of the just are more inclined to their higher Nobler Region and Work and God will have us here live by Faith and not by seeing either the heavenly Glory or its Inhabitants Q. 5. But it seems that we shall live again on Earth for it is said that the new Jerusalem cometh down from above and we look for a new Heaven and a new Earth wherein dwelleth Righteousness A. It greatly concerneth us to difference certainties from uncertainties It is certain that the Faithful have a promise of a great reward in Heaven and of being with Christ and being conveyed into Paradise by Angels and are commanded to lay up a Treasure in Heaven and there to set their Hearts and Affections and to seek the things that are above where Christ is at Gods right Hand and they desire to depart and be with Christ as far better than to be here and to be absent from the Body and be present with the Lord so that the Inheritance of the Saints in heavenly Light and Glory is certain But as to the rest whether the New Earth shall be for new Inhabitants or for us and whether the descending Hierusalem shall be only for a Thousand Years before the final Judgment or after for perpetuity or whether it shall come no lower than the Air where it is said That we shall be taken up to meet the Lord and so shall ever be with him or whether Earth shall be made as Glorious to us as Heaven and Heaven and Earth be laid together in Common when separating sin is gone These matters being to us less certain must not be set against that which is certain And the new Ierusalem coming down from Heaven doth imply that it was first in Heaven and it 's said that it 's now above and we are come to it in relation and foretast where are the perfected Spirits of the Just as it is described Heb. 12. 22 23 24. Q. 6. But some think that Souls sleep till the resurrection or are in an unactive potentiality for want of Bodyes A. Reason and Scripture confute this Dream The Soul is Essential Life naturally inclined to Action Intellection and Love or Volition and it will be in the midst of
29. But if Bishops judge that Civil Magistrates are bound to destroy or punish Hereticks Schismaticks or Sinners are not such Magistrates thereby bound to do it A. They are bound to do their duty whoever is their Monitor But if Prelates bid them sin they sin by obeying them Nor may a Magistrate punish a Man meerly because Bishops judge him punishable without trying the Cause themselves Q. 30. But if it be not of Divine Institution that all the Church on Earth should have one Governing Unifying Head Monarchical or Aristocratical is it not meet as suited to humane Prudence A. Christ is the builder of his own Church or House and hath not left it to the Wit or Will of Man to make him a Vicegerent or an Unifying Head or Ruler of his whole Church that is to set up an Usurper against him under his own Name which is Naturally uncapable of the Office Q. 31. But sure Unity is so excellent that we may conceive God delighteth in all that promoteth it A. Yes And therefore he would not leave the Terms of Unity to the Device of Men in which they will never be of a mind nor would he have Usurpers divide his Church by imposing impossible Terms of Unity Must God needs make one Civil Monarch or Senate to be the Unifying Governour of all the Earth as one Kingdom because he is a lover of Unity The World is politically Unified by one God and Soveraign Redeemer as this Kingdom is by one King and not by one Civil humane Supream Ruler Personal or Collective Men so mad as to dream of one Unifying Church Governing Monarch or Aristocracy are the unfittest of all Men to pretend to such Government Q. 32. At least should we not extend this Unifying Government as far as we can even to Europe if not to all the World A. Try first one Unifying Civil Government Monarchical or Aristocracitical for Europe and call Princes Schismaticks as these Men do us for refusing to obey it and try the success 2. And who shall make this European Church-Soveraign And by what Authority and limit his Kingdom 3. And what is all this to do To make better Laws than Christs When were any so mad as to say that all Europe must have one Soveraign Person or Colledge of Physicians School-masters Philosophers or Lawyers to avoid Schism among them 4. Is not Agreement by Voluntary consent a better way to keep Civil and Ecclesiastical Unity in Europe than to have one Ruling King Senate or Synod over all Councils are for voluntary concord and not the Soveraign Rectors of theiâ— Brethren Q. 33. But are not National Churches necessary A. No doubt but Christ would have Nations discipled baptized and obey him And Kings to govern them as Christian Nations and all men should endeavour that whole Nations may be Christians and the Kingdoms of the World be voluntarily the Kingdoms of Christ. But no man can be a Christian against his will Nor hath Christ ordained that each Kingdom shall have one Sacerdotal Head Monarchical or Aristocratical But Princes Pastors and People must promote Love Unity and Concord in their several places Q. 34. So much for Gods publick Kingdom on Earth But is there not also a Kingdom of God in every Christians Soul A. One mans Soul is not fitly called A Kingdom But Christ as King doth govern every faithful Soul Q. 35. What is the Government of each Believer A. It is Christs Ruling us by the Laws which he hath made for all his Church proclaimed and explained and applyed by his Ministers and imprinted on the Heart by his holy Spirit and judging accordingly Q. 36. What is the Kingdom of Glory A. It hath two degrees The first is the Glorious reign of our Glorified Redeemer over this World and over the Heavenly City of God before its Perfection which began at the time of Christs Ascension his Resurrection being the Proeme and endeth at the Resurrection 2. The perfect Kingdom of Glory when all the Elect shall be perfected with Christ and his work of Redemption finished which begins at the Resurrection and shall never end Q. 37. What will be the state of that Glorious Kingdom A. It containeth the full Collection of all Gods Elect who shall be perfected in Soul and Body and employed in the perfect Obedience Love and Praise of God in perfect Love and Communion with each other and all the blessed Angels and their Glorified Redeemer and this is in the sight of his Glory and the Glory of God and in the continual joyful sence of his Love and essential Infinite Perfection All imperfection sin temptation and suffering being for ever ceased Q. 38. But some think this Kingdom will be begun on Earth a Thousand Years before the General Resurrection and some think that after the Resurrection it will be on Earth A. This very Prayer puts us in hope that there are yet better things on Earth to be expected than the Church hath yet enjoyed For when Christ bids us pray that His Name may be hallowed his Kingdom come and his Will done on Earth as it is done in Heaven we may well hope that some such thing will be granted for he hath promised to give us whatever we ask according to his Will in the Name of Christ And he hath not bid us pray in vain But whether there shall be a Resurrection of thâ—… Martyrs a thousand years before the general Resurrection or whether there shall be only a Reformation by a holy Magistracy and Ministry and how far Christ will manifest himself on Earth â—… confess are Questions too hard for for me to determine He that is truly devoted to Christ shall have his part in his Kingdom though much be now unknown to him of the Time Place and Manner And as to the Glory after the General Resurrection certainly it will be Heavenly for we shalâ—… be with Christ and like to the Angels And thâ—… Nâ—w Ierusalem being the Universality of the Blessâ—… how with Christ may well be said to come doâ—… from Heaven in that he will bring all the Blessâ—… with him and in the Air with them will judge tâ—… World But whether only a New Generation shâ—… inhabit the New Earth and the Glorified rule theâ—… as Angels now do or whether Heaven and Eartâ—… shall be laid common together or Earth made â—… Glorious as Heaven I know not But the perfect knowledge of Gods Kingdom â—… proper to them that enjoy it Therefore even wâ—… who know it but imperfectly must daily pray thaâ—… it may come that we may perfectly know it wheâ—… we are perfected therein CHAP. XXVII Thy will be done on Earth as it is in Heaven Qu. 1. VVHy is this made the Third Petition A. Because it must be the Third in our Desires I told you this Prayer in perfect Method beginneth at that which must be the first in our Intention and that is God's Interest as above our own which is consistent
Books which may be read in another place If any say that I speak against that which I want my self I only desire that it may not be those who cast by my Catholick Theologie Methodus Theologiae c. with no other Accusation but because they are too Scholastical Accurate and hard for them I here bewail it as my great sin against God that in the Youth of my Ministry Pride made me often blush with shame for want of Academical Degrees but usually God will not have us bring our own humane honour to his Service but setch honour from him in faithful serving him Fringes and Laces must be last set on when the Garment is made and not be the ground or Stamen of it There have been men that have desired their Sons to learn all the Oriental Tongues and the rare Antiquities and critical applaudâ—d sort of Learning not for its own worth but that they might Preach the Gospel with the advantage of a greater name and honour And this course hath so taken up and formed such Students into the quality of their Studies when their Souls should have been taken up with Faith and Love and Heavenly Desires and Hopes that it hath overthrown the end to which it was intended and rendred such Students unfit for the Sacred Ministry and caused them to turn to other things When others who as Usher Bochart Blondel c. have first taken in a digested Body of saving Truth have after added these Critical Studies at full maturity have become rare Blessings to the Church Let those that think all this digressive or unmeet for the Preface to a Catechism Pardon that which the Worlds Miscarriages and Necessities bespeak If at least Masters of Families by such helps diligently used will keep up Knowledge and Religion in their Houses it is not publick failings in Ministers nor the want of what is desirable in the Assemblies that will root out Religion from the Land But if the faithful prove few they must be content with their Personal Comforts and Rewards there is nothing amiss in the heavenly Society and the World which we are entering into Come Lord Iesus Come quickly Amen Lond. Octob. 3. 1682. The CONTENTS Chap. 1. THE Introduction About Catechizing and Learning pag. 1 Chap. 2. How to know our selves by Nature p. 6 Chap. 3. Of the natural Knowledge of God and Heaven p. 9 Chap. 4. Of Gods Kingdom and Government of Man and Providence p. 13 Chap. 5. Of Gods Law of Nature and Natural Officers p. 19 Chap. 6. Of supernatural Revelation of Gods Will to Man and of the Holy Scriptures p. 27 Chap. 7. Of the Christian Religion what it is and of the Creed p. 27 Chap. 8. Of Believing what it signifieth in the Creed p. 70 Chap. 9. Of the first Article I Believe in God the Father almighty maker of Heaven and Earth p. 82 Chap. 10. Of Gods Almightiness and Creation p. 88 Chap. 11. Of the Person of Jesus Christ the only Son of God p. 92 Chap. 12. How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary 97 Chap. 13. Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell p. 101 Chap. 14. The third day he rose again from the Dead p. 109 Chap. 15. He ascended into Heaven and sitteth on the right hand of God the Father c. p. 113 Chap. 16. From thence he shall come to Judge the Quick and the Dead p. 116 Chap. 17. I Believe in the Holy Ghost p. 123 Chap. 18. The holy Catholick Church p. 130 Chap. 19. The Communion of Saints p. 136 Chap. 20. The Forgiveness of Sins p. 144 Chap. 21. The Resurrection of the Body p. 154 Chap. 22. The Life everlasting p. 165 Chap. 23. What is the true Use of the Lords Prayer p. 173 Chap. 24. Our Father which art in Heaven Expounded p. 177 Chap. 25. Hallowed be thy Name p. 182 Chap. 26. Thy Kingdom come p. 198 Chap. 27. Thy Will be done on Earth as it is in Heaven p. 209 Chap. 28. Give us this day our daily Bread p. 213 Chap. 29. Forgive us our Trespasses as we forgive c. p. 219 Chap. 30. Lead us not into Temptation but deliver us from evil p. 224 Chap. 31. For thine is the Kingdom the Power and the Glory for ever Amen p. 227 Chap. 32. Of the Ten Commmandments in general p. 229 Chap. 33. Of the Preface to the Decalogue p. 233 Chap. 34. Of the first Commandement p. 239 Chap. 35. Of the second Commandement p. 251 Chap. 36. Of the third Commandement p. 262 Chap. 37. Of the fourth Commandement p. 273 Chap. 38. Of the fifth Commandement p. 290 Chap. 39. Of the sixth Commandement p. 314 Chap. 40. Of the seventh Commandement p. 324 Chap. 41. Of the eighth Commandement p. 337 Chap. 42. Of the ninth Commandement p. 353 Chap. 43. Of the tenth Commandement p. 365 Chap. 44. Of the Sacred Ministry Church and Worship p. 380 Chap. 45. Of Baptism p. 392 Chap. 46. Of the Sacrament of Christs sacrificed Body and Blood p. 412 Chap. 47. How to prepare for a safe and Comfortable Death p. 432 Amend these misprintings with your Pens PAge 31. line 21. for the read that p. 58. l. 24. r. maketh p. 95. l. 21. for least r. last p. 99. l. 6. for light r. sight p. 166. l. 3. blot out with Henoch p. 200. l. 10. for were r. where p. 202. l. 8. r. every p. 208. l. 6. blot out for p. 374. l. 31. for any r. my In some places the same things are repeated the occasions being divers and the Author having not strength and time to correct the Copy Books of Mr. Baxter's sold by T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercers-Chappel 1. CHristian Directory or Body of Practical Divinity 2. Catholick Theologie in three Parts 1. Pacifying Principles 2. Pacifying Practices 3. Pacifying Disputations fol. 3. Life of Faith in three parts 1. Sermon on Heb. 11. Preached before his Majesty publisht by his Command 2. Instructions for Confirming Believers in the Christian Faith 3. Directions to live by Faith Quarto 4. Disputations of Original Sin Octav. 5. An Apology for the Nonconformists Ministry Quarto 6. Which is the True Church A Defence of Protestantism against Popery 7. An Answer to Mr. Dodwell confuting an Universal Church-Supremacy and defending Dr. Isaac Barrow against it 8. True History of Councels Inlarged and Defended against a Pretended Vindicator of the Primitive Church To which is added Diocesan Churches not yet Discovered in the Primitive times or A Defence of the Answer to Dr. Stillingfleets Allegations out of Antiquity for such Churches THE CATECHIZING OF FAMILIES OR A TEACHER of HOUSHOLDERS How to Teach their Housholds Useful also to School-Masters and Tutors of Youth The Questions are the Learners and the Answers the Teachers CHAP. I. The Introduction Qu. 1. WHat is it which must be Taught and Learned Ans. All
it is a Contradiction The same would be both perfect and imperfect Perfect because he is of himself Eternally without a cause and so dependent upon none And yet Imperfect because he hath but a Part of that Being that is said to be perfect For many are more than One and all make up the absolute perfect being and One of them is but a Part of all And to be a Part is to be Imperfect However many subordinate Created Spirits may unfitly be called Gods there can be but one uncreated God in the first and proper sence Q. 8. How know you that God is Eternal without Beginning A. Because else there was a time when there was Nothing if there were a time when there was no God And then there never would have been any thing For nothing can make nothing Q. 9. But how can man conceive of an Eternal uncaused Being A. That such a GOD there is is the most certain easie Truth and that he hath all the Perfection before described But neither Man nor Angel can know him Comprehensively Q. 10. What mean you by his Infiniteness A. That his Being and Perfection have no limits or measure but incomprehensibly comprehend all Place and Beings Q. 11. What is this GOD to us A. He is our Maker and therefore our absolute Owner our Supream Ruler and our Chief Benefactor and Ultimate End Q. 12. And how stand we related to him what duty do we owe him and what may we expect from him A. We are his Creatures and all that we are and have is of him we are his Subjects made with Life Reason and Free-will to be ruled by him He is the Infinite Good and Love it self Therefore we owe him perfect Resignation perfect Obedience and perfect Complacency and Love All that we are and all that we have and all that we can doe is due to him in the way of our Obedience to pay which is our own Rectitude and Felicity as it is our Duty But all this you must much better learn from his Word than Nature alone can teach it you Though Mans Nature and the frame of Nature about us so fully proveth what I have said as leaveth all the Ungodly without excuse CHAP. IV. Of Gods Kingdom and Government of Man and Providence Q. 1. I Perceive that nothing more concerneth us than to know GOD and our Relation and Duty to him and what hope we have from him Therefore I pray you open it to me more fully And first tell me Where God is A. GOD being Infinite is not confined in any Place but all Place and things are in GOD and he is absent from none but as near to every thing as it is to it self Q. 2. Why then do you say that he is in Heaven if he be as much on Earth and every where A. GOD is not more or less in one place than another in his Being but he is apparent and known to us by his Working and so we say He is in Heaven as he there Worketh and Shineth forth to the most blessed Creatures in Heavenly Glory As we say the Sun is where it shineth Or to use a more apt Comparison the Soul of Man is indivisibly in the whole Body but it doth not Work in all parts alike it understandeth not in the Foot but in the Head it Seeth not Heareth not Tasteth not and smelleth not in the Fingers or lower parts but in the Eye the Ear and other Senses in the Head and therefore when we talk to a man it is his Soul that we talk to and not his Flesh and yet we look him in the Face not as if the Soul were no where but in the Face or Head but because it only worketh and appeareth there by those Senses and that Understanding which we Converse with Even so we look up to Heaven when we speak to God not as if he were no where else but because Heaven is the place of his glorious Appearing and Operation and as the Head and Face of the World where all true Glory and Felicity is and from whence it descendeth to this Earth as the Beams of the Sun do from its glorious Center Q. 3. You begin to make me think that GOD is the SOUL of the WORLD and that we must conceive of him in the World as we do of the Soul of Man in his Body A. You cannot better Conceive of GOD so you will but take in the points of Difference which are very great for no Creature known to us doth resemble God without vast Difference The Differences are such as these First The Soul is part of the Man but God is not a part of the World or of Being For to be a part is to be less than the whole and so to be Imperfect Secondly We cannot say that the Soul is any where out of the Body but the World is Finite and God is Infinite and therefore God is not Confined to the World 3. The Soul ruleth not a Body that hath a distinct Understanding and Free Will of its own to receive its Laws and therefore ruleth it not by proper Law but by despotical Motion But God ruleth men that have Understanding and Free Will of their own to know and receive his Laws and therefore he ruleth them partly by a Law 4. The Soul doth not use another Soul under it to rule the Body but GOD maketh use of Superiour Spirits to move and rule things and Persons below them so that there is great difference between Gods ruling the World and the Souls ruling the Body But yet there is great likeness also 1. God is as near every part of the World as the Soul is near the Body 2. God is as truely and fully the Cause of all the Actions and Changes of the World except sin which Free Will left to it self committeth as the Soul is the Cause of the Actions and Changes of the Body 3. The Body is no more lifeless without the Soul than the World would be without God Yea God giveth all its Being to the World and without him it would be nothing and in this he further differeth from the Soul which giveth not material being to the Body So that you may well conceive of GOD as the SOUL of the World so you will but put in that he is far more Q. 4. Is it not below God to concern himself with these lower things Doth he not leave them to those that are under him A. It is below God to be unconcerned about any part even the least of his own works Men are narrow Creatures and can be but in one place at once and therefore must do that by others which they cannot do themselves at least without trouble But God is infinite and present with all Creatures and as nothing is in being without him so nothing can move without him Q. 5. By this you make God to do all things Immediately whereas we see he works by means and second causes He giveth
and should he command the Children to use the contrary it is all Null and powerless But it belongeth to the Magistrate only though not to destroy any of the three former Governments which are all before his in Nature and Time yet to Govern them all by directing the exercise of them in lawful things to the common good Q. 16. How far doth the Law of Nature assure us of Gods rewards and punishments A. As it assureth us that perfect man owed God perfect Obedience Trust and Love so it certifieth us 1. That this performed must needs be acceptable to God and tend to the felicity of the Subject seeing Gods Love is our Felicity 2. And that sinning against Gods Law deserveth Punishment 3. And that Governing Justice must make such a difference between the obedient and the sinner as the Ends of Government require 4. And seeing that before mans obedience or sin God made mans Soul of a Nature not tending to its own mortality we have cause to expect that mans Rewards and Punishments should be suitable to such immortal Souls For though he can make Bruits immortal and can annihilate mans Soul or any Creature yet we see that he keeps so close to his Natural Establishments that we have no reason to think that he will cross them here and annihilate Souls to shorten their Rewards or Punishments Q. 17. But doth Nature tell us what kind of Rewards and Punishments men have A. The Faculties of the Soul being made in their Nature to know God in our degree to Love him to please him and to rest and rejoice herein and this in the society of wise and good and blessed joyful fellow Creatures whom also our Nature is made to Love it followeth that the Perfection of this Nature in these Inclinations and Actions is that which God did make our Natures for to be obtained by the obeying of his Laws And sin being the Injurious contempt and forsaking of God and the most hurtful malady of the Soul and of Societies and to others it followeth that those that have finally forsaken God be without the happiness of his Love and Glory and under the sence of their sin and his displeasure and that their own sin will be their misery as diseases are to the Body and that the Societies and Persons that by sin they injured or infected will somewhat contribute to their punishment Happiness to the good and Misery to the bad the Light and Law of Nature teacheth man to expect But all that I have taught you is much more surely and fully known by Supernatural Revelation CHAP. VI. Of Supernatural Revelation of Gods Will to Man and of the Holy Scriptures or Bible Q. 1. VVHat do you call Supernatural Revelation A. All that Revelation of Gods mind to man which is made by him extraordinarily above what the common works of Nature do make known Though perhaps God may use in it some Natural second Causes in a way unknown to us Q. 2. How many wayes hath God thus Revealed his will to man A. Many wayes 1. By some Voice and Signs of his presence which we do not well know what Creature he used to it whether Angels or only at present caused that Voice and Glory So he spake to Adam and Eve and the Serpent and to Moses in the Mount and Tabernacle and in the cleft of the Rock Exod. 34. And to Abraham Iacob c. 2. By Angels certainly appearing as sent from God and so he spake to Abraham Isaac Iacob Lot Moses and to very many 3. By Visions and Dreams in their Sleep extraordinary 4. By the Vision of some Signs from Heaven in their waking As Saul Act. 9. saw the Light that cast him down 5. By Visions and Voices in an extasie As Paul saw Paradise and heard unutterable things whether in the Body or out of the Body he knew not And its like in such a rapture Daniel and Iohn had their Revelations 6. By Christs own Voice as he spake to men on Earth and Paul from Heaven 7. By the sight of Christ and Glory as Stephen saw him 8. By immediate Inspiration to the minds of Prophets 9. By these Prophets sent as Messengers to others 10. By certain uncontrolled Miracles 11. By a convincing course of extraordinary works of Gods Providence As when an Angel killed the Armies of Enemies or when they kill'd one another in one night or day c. 12. By extraordinary works of God on the Souls of men As when he suddenly overcometh the strongest vicious habits and customs and maketh multitudes new and holy persons by such improbable but assigned means by which he promised to do it Q. 3. These are all excellent things if we were sure that they were not deceived nor did deceive But how shall we be sure of that A. It s one thing to ask How they themselves were sure that they were not deceived and another thing to ask How we are or others may be sure of it As to the first they were sure as men are of other things which they see hear feel and think I am sure by sense and intellectual Preception that I see the light that I hear feel think c. The Revelation cometh to the person in its own convincing Evidence as Light doth to the Eye Q. 4. They know what they see hear feel but how were they sure that it was of God and not by some deceiving Cause A. 1. God himself gave them the Evidence of this also in the Revelation that it was from him and no deceit But it is no more possible for any of us that never had such a Revelation our selves to know sensibly and formally what it is and how they knew it than it is for a man born blind to know how other men see or what seeing is 2. But moreover they also were sure that it was of God by the proofs by which they make us sure of it And this leads us up to the other question Q. 5. And a question of unspeakable moment it is How we can be sure of such prophetical Revelations delivered to us by others viz That they were not deceived nor deceive us A. It is of exceeding consequence indeed and therefore deserveth to be understandingly considered and handled And here you must first consider the difference of Revelation Some were but made or sent by Prophets to some particular Persons about a personal particular business as to Abraham that he should have a Son that Sodom should be burnt to David that his Son should be his punishment his child die to Hezekiah that he should recover c. These none were bound to know and believe but the persons concerned to whom they were revealed and sent Till they were made publick afterwards But some Revelations were made for whole Countreys and some for all the World and that as Gods Laws or Covenants which Life and Death dependeth on And these must be accordingly made known
into Heaven in their sight And all this was the fuller Testimony in that he had oft over and over foretold them of it that he must be put to death and rise again the Third day before he entered into his Glory and the Iews knew it and were not able to prevent it Angels terrifying the Souldiers on the Watch. Yea the Disciples understood it not and therefore believed it not and Peter disswaded him from such talk of his Sufferings till Christ called him Satan doing like Satan that had tempted him when he fasteâ— Forty dayes to shew that the Disciples were no contrivers of a deceit herein Q. 16. Is there yet any further witness of the Holy Ghost A. Yes IV. There was the Consequent Testimony of the Spirit by the Apostles and other first publishers of the Gospel Christ bid them wait at Ierusalem for this Gift and promised them that when he was ascended he would send that Paraclete Advocate or Comforter that should be better than his visible presence and should lead them into all Truth and bring all things to their remembrance and teach them what to say that is to Enable them to perform the work to which he had Commissioned them which was to go into all the World and preach the Gospel and Disciple the Nations Baptizing them and teaching them to observe all things that he had commanded them which they performed partly by word and partly by writing and partly by practice Baptizing gathering Churches establishing Offices and Officers And he promised to be with them to the end of the World that is with their Persons for their time and with their Doctrine ordinary Successors and the whole Church ever after r On the Day of Pentecost even the Lords Day when they were assembled this Promise was so far performed to them that the Holy Ghost suddenly fell on all the Assembly in the likeness of fiery cloven Tongues after the noise as of a rushing Wind and they were filled with the Spirit and spake in the Tongues of all the Countreys near them the Praises and wonderous works of God After which they were endued with the various miraculous Gifts of the Spirit that is the use of the Tongues which they had never learnt the Interpretation of them Prophecying Miracles healing all Diseases insomuch that those that came but under the shadow of Peter and those that had but Cloaths from the Body of Paul were all healed the Lame and Blind cured Devils cast out the dead raised some Enemies struck blind some sinners struck dead and which was yet greater by their Preaching or Praying or laying on of Hands God gave the same miraculous gift of the Spirit to others and that not to a few but ordinarily to the faithful some having one such Gift and some another And as Christ had promised that when he was lifted up he would draw all Men to him so he blest the labours of the Apostles Prophets and Evangelists accordingly many Thousands being converted at a Sermon and multitudes still added to the Church And when the Preachers were forbidden and imprisoned Christ strengthened them and Angels miraculously delivered them When Peter was in Prison designed for Death the Angel of God loosed his Bolts and open'd the Doors and led him forth When Paul and Silas had been Scourged and were in the Stocks in the Prison an Earth quake sets them free and prepareth for the Conversion of the Jaylor and his House And Christ himself had before appeared to Paul in glory when he was going on in Persecution and struck him down in blindness and preached to him with a Voice from Heaven and converted him and sent him as his Apostle into the World By these Miracles was the World Converted And as Christ had promised them that they should Greater Works than those which he himself did so indeed their Miracles did more to Convert the World than the Works of Christ in Person had done For 1. Those which were wrought by One Man would leave suspicious Men more doubtful of the Truth than that which is done by many at a distance from each other and in several places 2. And that which was done but in one small Countrey would be more doubted of than that which is done in much of the World Sometimes indeed Thousands but usually Twelve Men were the Witnesses of what Christ said and did But what these Witnesses said and did to prove their Testimony Thousands in many Lands did see and hear Q. 17. But why was it that Christ forbad some to declare that he was the Christ A. Because the time was not come till the Evidences were given by which it must be proved It was not a matter to be rashly believed and taken upon the bare word of himself or any other That a Man living in a mean Condition was the Son of God and Saviour and Lord and Teacher of the World and the Judge of all Men was not to be believed without good proof And the Chief proof was to be from all Christs own Miracles and his Resurrection and Ascension and the great gift of the Holy Ghost and Tongues and Miracles of the Apostles and other Disciples And these were not all done or given then Yet because the Iews received Moses and the Prophets he sometimes shewed how they Prophesied of him Yea his very Doctrine whose frame had a self-evidencing Light was not fully revealed till it was done by the Spirit in the Apostles Q. 18. But though all these Miracles were wrought how could it be certain that they were the attestation of God when it is said that Magicians false Prophets and Antichrist may do such things A. 1. I shall first mind you that though we were never so uncertain of the Nature of a Miracle whether it be wrought by any Created Cause yet we are agreed that by Miracles we mean such works which are wrought quite out of and against the common Course of Second Causes called Nature And we are sure that as no work can be done without Gods premotion or permission at least so specially the Course of Nature cannot be altered and over-ruled but by Gods Knowledge Consent and Execution what ever Second Cause unknown to us may be in it certainly God is the first Cause 2. And it is most certain that the Most perfect Governour of the World is not the great Deceiver of the World and is not so wanting in Power Wisdom and Goodness as to Rule them by a Lie yea and an unresistible and remediless deceit This is rather the description of Satan 3. And Man must know the will of God by some signs or other or else he cannot do it And what signs can the Wit of Man devise by which they that would fain know the will of God may come to be certain of it if such a Course of Miracles may deceive us Would you believe if some came from the dead as Witnesses Or if an Angel or many Angels came
free Gift then as he is LOVE it self so he is the Great Benefactor of the World but specially to his chosen faithful People And no Man or Angel hath any thing that is good by way of merited exchange from God but all is of free Gift And we owe him our superlative Love and and Thanks and Praise Q. 15. Why are Heaven and Earth named as the parts of his Creation A. They are all that we are concerned to know We partly see the difference between them and Gods Word tells us of more than we see Earth is the place of our present abode in our Life of Tryals in Corruptible Flesh Heaven is the place where God doth manifest his Glory and from whence he sendeth down those Influences which maintaiâ— Nature and which communicate his Grace and prepare us for the Glory which we shall enjoy in Heaven By Heaven and Earth is meant all Creatures both Spirits and Corporeal Q. 16. Were there no more Worlds made and dissolved before this It seems unlikely that God from all Eternity should make nothing till less than Six Thousand Years ago when he is a communicative Good and delighteth to do good in his Works A. It is dangerous presumption so much as to put such a Question with our Thought or Tongue and to pry into Gods Secrets of which we are utterly uncapable unless it be to shame it or suppress it God hath by Christ and the Holy Ghost in Scripture set up a Ladder by which you may ascend to the Heaven that you are made for But if you will climb above the top of the Ladder you may fall down to Hell CHAP. XI Of the Person of Iesus Christ the only Son of God Qu. 1. VVHo is Iesus Christ A. He is God and Man and the Mediator between GOD and Man Q. 2. When did he begin to be God A. He is the Eternal God that had no Tempoporal beginning Q. 3. When did he begin to be a Man A. About One thousand six hundred eighty one Years ago Q. 4. If he be GOD why is he called the Son of God Are there more Gods than One And how doth God beget a Son A. There is but One God I before opened to you the Mystery of the Trinity in Unity to which you must look back Begetting is a word that we must not take carnally and a Son in the Deity signifieth not another substance If the Sun be said to Beget its own Light that maketh it not another Substance But Christ is also as Man begotten of God in a Virgins Womb. Q. 5. Was Christ GOD in his low condition on Earth A. Yes but the GODHEAD appeared not as in heavenly Glory Q. 6. Is Christ a Man now he is in Heaven A. Yes He is still God and Man But his Glorified Manhood is not like our corruptible Flesh and narrow Souls Q. 7. Hath Christ a Soul besides his Godhead A. Yes for he is a perfect Man which he could not be without a Soul Q. 8. Then Christ hath two Parts One part iâ— God and the other Man A. The name of PART or WHOLE is not fâ—… for God God is no PART of any thing no noâ— of the Universe of Being For to be a PART iâ— to be less than the whole and so to be imperfect And every WHOLE consisteth of PARTS but so doth not God Q. 9. Is Iesus Christ one Person or two viz. A Divine and Humane A. It 's dangerous laying too great a stress on words that are either not in Scripture or are applyed to God as borrowed from similitude in Man As the word PERSON signifieth the Eternal Word the Second in the Trinity Christ is but One Person And though his humane Soul and Body assumed be Substances they are not another Person but another Nature united to his Eternal Person yet noâ— as a Part of it but by a Union which we have no proper Words to express Christ hath two Natures and but one Person But if you take the word PERSON only for a Relation as of a King a Judge c. so Christ as MEDIATOR is a PERSON distinct from the same Christ as the Eternal Second Person in the Trinity Q. 10. It seems then Christ had three Natures a Divine a Soul and a Body A. This is a Question about meer Names He hath only the Nature of GOD and of Man But if you go to anatomize Man you may find in him on Earth perhaps more Natures than two Spirit Fire Air VVater and Earth But this is a frivolous dispute Q. 11. In what Nature did Christ appear of Old before his Incarnation A. If it were not by an Angel as his Agent it must be by some Body Light or Voice made or assumed for that present time Q. 12. I hear some say That Christ is not One God with the Father but a kind of under-God his first Creature above Angels A. The Scriptures fully prove Christ to be God and one God with the Father The form of Baptism proveth it There be some Learned Men that to reconcile this Controversie say That Christ hath Three Natures 1. The Divine 2. A Super-angelical 3. A Humane And that God the Eternal Word did first of all produce the most perfect of all his Creatures above Angels like an Universal Soul and the God-Head uniting it self to this did by this produce all other Creatures and at least did in and by this Unite it self hypostatically to the humane Nature of Christ. They think divers Texts do favour this threefold Nature and that the Arrians erred only by noting the Superangelical Nature and not noting the Divine united to it But I dare not own so great a point which I find not that the Universal Church ever owned nor do I see any cogent Proof of it in the Scripture Q. 13. But God doth all his Works in Order And he made Angels far Nobler than Man And is it like then that he setteth a Man so far aboâ—â— all Angels as Personal Union doth import A. It is not like if we might judge by the coâ—jectures of our Reason But Gods lower Works aâ—â— none of them perfectly known here to us Muâ—â— less the most Mysterious even the Glorious Persoâ— of the Son of God If God will thus glorifie hâ—â— Mercy to Man by setting him above all the Aâ—gels who shall say to him What dost thou Aâ— if there be in Jesus Christ a first created Super angelical Nature besides the Divine and Humanâ— we shall know it when we see as Face to Face â—â— the mean time he will save those that truly believâ— in him as GOD and Man Q. 14. Why is Christ called Our Lord A. Because he is God and also as Mediator Aâ—â— Power in Heaven and Earth is given him and â—â— is made Head over all things to his Church Mâ—â— 28. 28. Eph. 1. 22 23. Q. 15. What do his Names Jesus Christ siâ—nifie A. Iesus
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
to that Empire as the Subscriptions yet shew 3. And there never can be an Universal Council It were madness and wickedness to attempt it To send for the Aged Bishops from all Nations of the Christian World when none is Empowered to determine Whither or When even from the Countreys of Turks and other Infidels or Princes in War with one another that will not permit them And what room shall hold them and what one Language can they all speak And how few will live to return home with the Decrees And will not the Countrey were they meet by nearness have more Voices than all the rest And what is all this to do To condemn Christ as not having made Laws sufficient for the Universal part of Government but leave such a burden on uncapable Men And to tell the Church that Christian Religion is a mutable growing thing and can never be known to attain its ripeness but by new Laws must be made still bigger and another thing Q. 20. But the Bishops of the World may meet by their Delegates A. Those Delegates must come from the same Countreys and distance And how shall the whole World know that they are truly chosen And that all the Choosers have trusted them with their Judgments Consciences and Salvation and will stand to what they do Q. 21. But if the Universal Church be divided into Patriarchates and chief Seats those can Govern the whole Church when there is no General Council even by their Communicatory Letters A. 1. And who shall divide the World into those chief Seats and determine which shall be chief in all the Kingdoms of Infidels and Christian Kings in the World And which shall be Chief when they differ among themselves How many Patriarchs shall there be and where There were never Twelve Pretenders to succeed the Twelve Apostles The Roman Empire had three First and Five after within it self But that was by Humane institution and over one Empire and that 's now down and those Five Seats have many Hundred Years been separated and condemning one another so far are they from being One Unifying Aristocracy to Govern all the World And if they were so then Europe is Schismatical that now differs from the Major Vote of those Patriarchs Q. 22. But did not the Apostles as one Colledge Govern the whole Church A. 1. I proved to you before that the Holy Ghost was given the Apostles to perfect Universal Ligislation as Christs Agent and Advocate and that in this they have no Successors 2. And it was easie for them to exercise Acts of Judicial Determination over such as were among them and near them when the Church was small 3. And yet we read not that ever they did this in a General Council or by the Authority of a Major Vote For that meeting in Act. 15. was no General Council and the Elders and Brethren joyned with them that belonged to Ierusalem and they were all by the same Spirit of the same mind and none Dissenters Every single Apostle had the Spirit of Infallibility for his proper work And they had an Indefinite charge of the whole Church and in their several circuits exercised it Paul could by the Spirit deliver a Law of Christ to the World without taking it from the other Apostles Gal. 2. The Apostles were foundation Stones but Christ only was the Head Corner-stone They never set up a Judicial Government of all the Churches under themselves as a constitutive Unifying Aristocracy by whose major Vote all must be Governed When they had finished the work of Universal Legislation and settled Doctrine and Order for which they stayed together at Ierusalem they dispersed themselves over the World and we never find that they Judicially governed the Churches either in Synods or by Letters by a major Vote but settled Guides in ever Church as God by Moses did Priests and Levites that had no Legislative Power Q. 23. But hath not Christ his Subordinate Official Governours A. Yes Magistrates by the Sword and Pastors by the Word and Keyes These are Rulers in their several Circuits as all the Judges and Justices and Shoolmasters of England are under the King But he that should say that all these Judges and Justices are one Sovereign Aristocracy to make Laws and Judge by them by Vote as one Person political though many Natural would give them part of the Supream power and not only the Official All the Pastors in the World Guide all the Churches in the World by parts and in their several Provinces and not as One Politick Person Q. 24. But how is the Universal Church visible if it have no Visible Unifying Head and Government under Christ A. It is Visible 1. In that the Members and their Profession are visible 2. And Christ's Laws are visible by which he ruleth them 3. And their particular Pastors are visible in their places 4. And Christ was visible on Earth and is now visible in his Court in Heaven and will visibly Judge the World e're long And God hath made the Church no further Visible nor can Man do it Q. 25. But should not the whole Church be One A. It is one It is one Body of Christ having one God and one Head or Lord one Faith one Baptism one Spirit one Hope of Glory Q. 26. But should they not do all that they do in Unity and Concord A. Yes as far as they are capable Not by feigning a new Universal Legislative Power in Man or making an Universal Head under Christ but by agreeing all in the Faith and Laws that Christ hath left us And Synods may well be used to maintain such Union as far as capacity reacheth and the case requireth But an Universal Synod and a partial or National a Governing Synod and a Synod for Concord of Governours differ as much as doth a Monarch or Governing Senate over all the World and a Dyet or an Assembly of Christian Princes met for mutual help and concord in the conjunction of their strength and Councils Q. 27. What is the Pastoral Power of the Church Keyes A. It is the Power of making Christians by the Preaching of the Gospel and Receiving them so made into Communion of Christ and his Church by Baptism and feeding and guiding them by the same Word and communicating the Sacrament of Christ's Body and Blood in his Name declaring Pardon and Life to the Penitent and the contrary to the Impenitent and applying this to the particular Persons of their own charge on just occasion and so being the stated Judges who shall by them be received to Church Communion or be rejected and this as a presage of Christ's future Judgment Q. 28. But have not Pastors or Bishops a power of constraint by the Sword that is by Corporal punishments or mulcts A. No That is proper to Magistrates Parents and Masters in their several places Christ hath forbidden it to Pastors Luke 22. and appointed them another kind of work Q.
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
Worship which seemeth to me flat Idolatry VII They reserve it as their God long after the Sacrament to adore and to work pretended Miracles by VIII They solemnly celebrate a Sacrament before the Congregation where none communicate but the Priests and the People look on IX They say these Masses by number to deliver Souls out of the Flames of Purgatory X. They have many Prayers for the Dead as in Purgatory for their ease and deliverance XI They Pray to the Dead Saints to intercede for them and help them and to the Virgin Mary for that which is proper to Christ. XII They worship God by Images and adore the Images as the representations of Saints and Angels Yea and of God and some profess that the Cross and the Images of the Father Son and Holy Ghost are to be worshipped with honour participatively Divine These with abundance more and many false Doctrines on which they depend are brought into Gods publick Worship and called The Mass and are added by degrees to that sounder Worship which was called the Mass at first Q. 12. You have spoken much about the Consecration in the Sacrament What is it which you call the Commemoration A. It containeth the signal representation of the Sacrificing of Christ as the Lamb of God to take away the sins of the World Where the Signs are 1. The Materials the Bread and Wine 2. The Ministers Breaking the Bread and Pouring out the Wine 3. The Presenting them to God as the Commemoration of that Sacrifice in which we trust and declaring to the people that this is done to this Commemoration The things signified are 1. Christs Flesh and Blood when he was on Earth 2. The Crucifying of Christ the piercing of his Flesh and shedding his Blood 3. Christs Offering this to God as a Sacrifice for mans Sin And this Commemoration is a great part of the Sacrament Q. 13 What think you of the name Sacrifice Altar and Priest here A. The Ancient Churches used them all without exception from any Christian that ever I read of I. As the Bread is justly called Christs Body as Signifying it so the Action described was of old called a Sacrifice as representing and commemorating it And it 's no more improper than calling our Bodies and our Alms and our Prayers Sacrifices Rom. 12. 1. Eph. 5. 2. Phil. 2. 17. 4. 18. Heb. 13. 15 16. 1 Pet. 2. 5. II. And the naming of the Table an Altar as related to this representative Sacrifice is no more improper than that other Heb. 13. 10. We have an Altar whereof they have no right to eat seems plainly to mean the Sacramental Communion And the Rev. 6. 9. 8. 3. 5. 16. 7. and oft useth that word III. And the word Priest being used of all Christians that offer praise to God 1 Pet. 2. 5. 9. Rev. 1. 6. 5. 10. 20. 6. It may sure as well be used of those whose Office is to be Subintercessors between the People and God and their mouth to God in Subordination to Christs Priesthood Causless scruples harden the Papists We are not offended that the Lords day is called the Sabbath though the Scripture doth never so call it and a Sabbath in Scripture sence was a day of Ceremonial rest and the ancient Church called it the Christian Sabbath but by such allusion as it more commonly used the word Sacrifice and Altar Q. 14. But we shall too much countenance the Papists Sacrifice by using the same Names A. We can sufficiently disclaim their turning a Commemoration of Christs Sacrifice into the feigned real Sacrificing of his Flesh and Blood without renouncing the names Else we must for mens abuse renounce the name of a Sabbath too and a Temple c. if not also of a Church and Bishop Q. 15. You have spoken of the Sacramental Consecration and Commemoration What is it which you call the Covenanting part and Communication A. It containeth the Signs and the things signified as Communicated The Signs are 1. The Actual delivering of the consecrated Bread and Wine first Broken and poured out to the Communicants with the Naming what it is that is given them 2. Bidding them Take Eat and Drink 3. Telling them the Benefits and Blessings given thereby And all this by a Minister of Christ authorized thus to act in his Name as Covenanting promising and giving what is offered And on the Receivers part the Signs are 1. Freely taking what is offered the Bread and Wine 2. Eating and Drinking 3. Vocal Praise and Thanksgiving to God and Professed Consent to the Covenant Q. 16. What are the things signified and given A. I. 1. On Gods part the renewed giving of a Sacrificed Saviour to the penitent Believer 2. The Will and Command of Christ that as Sacrificers feasted on the Sacrifice so the Soul by Faith should thankfully and joyfully feast on Christ by hearty Acceptance of the free Gift 3. The actual Applicatory Gift of the Benefits of Christs Sacrifice which are 1. Our confirmed Relation to Christ as our Head and Saviour and to God as our Father reconciled by him and to the Holy Ghost as our Sanctifier and to the Church as his Kingdom or Body 2. The Pardon of our Sins by his Blood 3. Our right confirmed to Everlasting Life 4. The strengthening of our Faith Hope Love Joy Patience and all Grace 4. Christs Promise and Covenant for all this Sealed to us II. On the Receivers part is signified 1. That in the sence of his own Sin Misery and Need he humbly and thankfully receiveth his part in Christ as Sacrificed 2. That he endeavoureth by Faith to feast on him 3. And that he thankfully receiveth the Blessings purchased to wit his Relation to Christ as his Head to God as his Father and to the Holy Ghost as his Sanctifier and Comforter with the Pardon of Sin the Sealed Promise and Right to Heaven and all the helps of his Faith and other Graces 4. That he resolvedly reneweth the Dedication of himself to God the Father Son and holy Ghost as thus related to these ends Covenanting Fidelity in these relations and renouncing the contraries 5. Doing all this as in Communion with all the Church of Christ as being united to them in the same Head the same Faith and Hope and Love 6. Thankfully praising God and our Redeemer for this Grace Q. 17. Should not one prepare for the Lords Supper by Fasting and Humiliation before or how should we prepare A. We must alwayes live in habitual Preparation and special Fasts are not ordinarily necessary thereto the Primitive Church did communicate not only every Lords day but on other dayes when they met to worship God and therefore used not every Week to spend a day in Fasting for Preparation But as Christians must use Fasting on just occasions so must they do before this Sacrament in case that any hainous Sin or heavy Judgment or danger call for it and preparing
to Heaven it is best for us that the rest is known by Christ in whose Hand and Will we are surer and better than in our own As for the special Preparations in Sickness I refer â—ou to the Family Book Q. 6. What shall one doe that is tempted to doubt â—… to think hardly of God because he hath made Heaven for so few A. 1. Those few may be assured that he will neâ—er forsake them whom he hath so chosen out of â—ll the World and made his Jewels and his Treaâ—â—re 2. It 's unprobable rashness to say Heaven is but â—or few All this Earth is no more to the Glorious World above us even so far as we see than one â—…ch is to all the Earth And what if God forsake â—…ne Inch or Mole-hill See Heb. 12. 23 24. Again I say I take Hell to be as the Gallows â—nd this Earth to be as Newgate Jail where some â—risoners are that shall die and some shall live and â—he Superior World to be like the City and Kingâ—om Who will say that the King is unmerciful because Malefactors have a Prison and a Gallows if â—ll else in the Kingdom live in Pâ—â—â—e And though this World â—eems almost forsaken as â—he Prison-way to Hell yet while the Elect are saved and the superior lucid Glorious World is many thousand and thousand and thousand times greater than all this Earth I doubt not but Experience will quickly tell us that the Glory of Gods Love is so unmeasurably manifested in Heaven as that the Blindness Wickedness Confusions and Miseries of â—his Earth and Hell shall be no Ecclipse or dishoâ—our to it for ever FINIS a Psal. 25. 4 5. 27. 11. 119. 12 33 66. b Iob. 34. 32. c Heb. 6. 1 2 3. d Tit. 2. 3. e Psal. 34. 11. 32. 8. f 1 Kin. 8. 36. Mic. 4. 2. g Isa. 28. 26. 1 Cor. 11. 14. Iob 12. 7 8. Heb. 5. 12. â—… 2 Tim. 2. 2. Iob 32. 17. Tit. 2. 21. Deut. 6. 7 8. 11. 19 20. Pro. 1. 5. 9. 9. 6. 21 23. k Psal. 119. 99. Hib. 5. 11 12. Pro. 5. 13. l Gal. 6. Dâ—â—â— 6. 7. 1 Tim. 2. 7. 2 Tim. 1. 11. Eph. 4. 11. Tit. 2. m Hib. 3. 13. Ezr. 7. 25. Col. 3. 16. Heb. 5. 11 6. 1. 2. 2 Tim. 1. 13. n Mat. 11. 30 31 33. Mat. 19. 19. 22. 37 39. Rom. 13. 9. Mat. 28. 19. Mat. 23. 23. Iam. 1. 27. o Is. 30 29. Mat. 28. 19 20. 1 Tim. 1. 3. 3. 2. 6. 2 3. p 2 Tim. 2. 2. 24. Act. 20. 20. 2 Tim. 3. 17. Heb. 5. 12 13. 1â— Io. 2. 27. 1 Thes. 4. 9. a 1 Io. 1. 1 2 3. Act. 1. 3. 4. 20. 26. 16. b Ioh. 20 20 25 27. a Rom. 1. 19 20 21. a Mat. 11. 27 25. Luk. 10. 22. Deu. 29. 29. Mat. 16. 17. 1 Cor. 2. 10. b Eph. 3. 5. 1 Pet. 1. 12. Dan. 2. 47 22 28 29 Am. 3. 7. Gal. 1. 12. 2. 2. c Eph. 3. 3. d 1 Cor. 14. 6 26. e 2 Cor. 12. 1 7. f 1 Iâ— 1. 1 2 3. g Heb. 2. 3 4. h Gen. 2. 16 17. Gen. 3. 15. i Gen 4. 4. Gen. 9. 1 2 to 8. k Gen. 12. 2 3. 17. 1 2 4 6 7 8 9 10 11. l Exod. 2. c. 20. c. m Ioh. 1. 3. 16. Gal. 4. 4 5 6. 1. 4. Mat. 28. 19 20. n Heb. 7. 22. 9. 15 16 17 18. 9. 13. 8. 10. 10. 16. Matth. 4. o Psal. 14. Rom. 3. Psal. 145.9 Act. 14. 17. 1 Ioh. 3.8 Rom. 3.21 23. Rom. 4. 12.15 16 17. 2 Kings 10. 19. Acts 14. 13. 18. 1 Cor. 10. 20. * Deut. 1. 31. 3. 21 22. 4. 3. 9. 5. 24. 10. 21. 11. 7. 29. 3. Ios. 24. 7. †Deut. 12. 32. p Col. 1. 15 16 17 18 19. Prov. 30. 5. Heb. 4. 12. 1 Pet. 1. 23. 1 Ioh. 2. 14. Ioh. 8. 48. 12. 48. 14. 25. 15. 3. Act. 14. 3. 20. 32. Rom. 10. 8. Eph. 5. 26. Phil. 2. 16. 1 Thes. 1. 5. Iames 1. 2. Matt. 12. 26. Mar. 4. 15. Luk. 10. 18. Act. 26. 18. Rom. 16. 20. Rev. 20. 2 3. q 2 Pet. 1. 20. 2 Tim. 3. 15. 2 Tim. 3. 16. Matt. 5. 16. 44 45. q Ioh. 3. 3. 5. Tit. 2. 14 1 Pet. 2. 9. Rom. 8. 9. Matt. 5. 20. Heb. 12. 14. Matt. 18. 3. 2 Cor. 5. 17. Rom. 8. 14. q Ioh. 16. Act. 2. Matt. 28. 20. The whole Book of the Acts of the Apostles is the History of these Miracles Gal. 3. 1 2 3 4. Ioh. 7. 3. 9. Rom. 1. 4. 1 Cor. 12. 4 7 8 9 11 13. r Luke 4. 22. 24. 27. 32. 45. Ioh. 5. 39. Act. 17. 2. 11. 18. 28. Rom. 1. 2. 16. 26. 1 Cor. 15. 3. 4. 2 Pet. 1. 19 20. Heb. 2. 3 4. Rom. 3. 4. Ioh. 3. 2. 1 Ioh. 5. 10. Tit. 2. 2. t 2 Cor. 11. 4. Mark 16. 17. Exod. 4. 5. 8. 19. 9. t Act. 8. Simon Magus's Case u Io. 19. 35. 20. 31. 1 Io. 5. 13. 1 Cor. 15. 6. x Gal. 1. 2. y Gal. 3. 3. 5. z Act. 2. 3. 4. a 1 Cor. 14. 1 Cor. 12. Rev. 1. 9 10. b Mar. 16. 20. Act. 6. 8. 8. 6. 13. 15. 12. 19. 11. 4. 16. 22. c The Acts of the Historical Tradition of the Gâ—â—â—el d Rom. 14. 15. e Rom. 3. 10 11 12. f Rom. 8. 5 6 7 8 9. Io. 12. 39 40. Act. 28. 26 27. g Luk. 18. 34. 1 Cor. 13. 11. Isa. 17. 11. 1 Cor. 2. 14. Ier. 13. 23. h 1 Io. 3. 24. 4. 12. 15 16. Matt. 7. 21 22. 25 26. Heb. 12. 14. i Ezek. 36. 26. 1 Io. 5. 10. 2 Tim. 1. 7. Rom. 8. 3 4. 13. 15. 26. 33. 1 Cor. 2. 10 11 12. 6. 10. 11. 17. 12. 11. 13. 2 Cor. 3. 3. 17. Gal. 4. 6. 5. 5. 16 17 18. 25. Eph. 2. 18. 22. 4. 3 4. 23. 5. 9. 2 Thes. 2. 13. 1 Pet. 1. 2 3. 1 Io. 3. 24. 4. 13. k 1 Cor. 1. 1 2. Act. 20. 32. 26. 18. l Ioh. 17. 17. 19. Eph. 5. 26. 1 Thes. 5. 23. Heb. 2. 11. 10. 10. 14. m Prov. 8. 9. 14. 6 n Io. 3. 7 8. Rom 1. 19 20. Act. 14. 17. a Io. 1. 11 12. 3. 16. 21. Act. 26. 18. Mat. 28. 19 20. Io. 14. 5. 15. 10. 1 Ioh. 2. 3. 5. 2 3. Rev. 14. 12. b Mat. 5. 17. 23. 23. Rom. 2. 14. Rom. 8. 4. 7. 13. 8. 10. c Isa. 8. 20. Isa. 33. 22. Iam. 4. 12. Mal. 2. â— 8. Mat. 28. 20. a Heb. 11. 6. b Tit. 1. 2. Rom. 3. 4. Num. 23. 29. c Prov. 12. 22. Prov. 6. 17. Prov. 19. 5. 9. 13. 5 Io. 8. 44. 55. 1 Io. 5. 10. Rev. 21. 8. Prov. 14