supposition renders it most probable be it known to all such unnatural Parents as reject Infant Baptism that they harden their hearts against their own flesh Q Why so A. Because Children are parts of Parents and by this contempt of Baptism they reject the Counsel of God against themselves and their Children Q What other reason have you for Infant Baptism A. 3. Children were ever admitted to the sign and Seal of this Covenant which of old was Circumcision and Baptism succeeds in the room of Circumcision Q. How doth that appear A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision to teach us that it succeeds iâ— Object But if Baptism ought to be administred to all those to whom Circumcision was administred because Baptism succeeds Circumcision by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb seeing the Eucharist succeeds the Iewish Passover But you stay longer before you admit your Children to the Lords Supper than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb so soon as they were able to eat flesh and to ask their Fathers the reason of that legal ceremony and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires and are able to examine themselves according to the command of the Apostle 1 Cor. 11. Let a man examine himself and so let him eat of that Bread and drink of that Cup. Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits unto their spiritual nourishment and growth in Grace Explic. Q. What is the other Sacrament of the New Testament called A. The Lords Suâ—pâ—â— Q. Why so A. Because it was instituted at that time after the Paschal Supper was endâ—d Q. Are we therefore bound to celebrate it alwaies at the same time A. No because there is no command for it nor is there the same reason for it now as then this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture both of them being upon occasion of the Paschal Supper then Q. Why do you super add the circumstance and limitation of that present time A. Because the first Paschal Supper in Egypt was eaten standing but afterwards sitting and lying along leaning one on anothers breasts in sign of their rest and security otherwise than they had in Egypt Q. What are the sacramental Elements in the Lords Supper A. Bread and Wine Q What are the sacramental actions A. Breaking the Bread giving and receiving the Bread and Wine Q. What is signified by the Bread and Wine A. The Body and Blood of Christ. Q. What are the Ministers actions A. Breaking the Bread and giving the Bread and Wine not withholding the Cup from the people as the Papists sacrilegiously do Q. What is signified by the Ministers breaking the Bread A. Christs Body being broken for us Q. Why must the people partake of the Elements of both kinds A. Because all that were present at the first Sacrament given by the Lord Jesus himself did so Q How dâ—th that appear A. By the plain express words of Scripture Mat. 26. 26 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments and therefore they and their Successors only had the priviledâ—e to drink of the Cup A. 1. By this argument the Bread may be taken away from the people too and so they would have no right to any part of this Sacrament And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge 2. The practice and writings of the ancient Church in this matter which is the best way to explicate any such difficulty in Scripture is a clear Testimony that both the Bread and the Wine belong to all the people in the Name of the twelve Disciples at that time Q. What is signified by the giving of the Bread and Wine A. Gods giving all Christ to us Q. What is the peoples action A. Receiving eating and drinking the Bread and Wine Q. What is signified by the peoples receiving A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart and not together A. To shew forth Christs Blood in the parting of his Blood from his Body Q. What is the rule of Administration and Participation A. All must be done according to Christs appointment Q. For what end is this Supper celeâ—rated A. Hereby Christs death is shewed â—orth Q. How many sorts of Receivers are there A. Two worthy and unworthy Q. What do the unworthy Receivers partake of A. They pertake of the outward Elements only Q. What do the worthy Receivers partake of A. They partake of Christs Body and Blood Q. After what manner do not these worthy Receivers partake of Christs Body and Blood A. Not after a corporal and carnal manner they partake not of the substance of his flâ—sh and blood Q. Why so A. For that is in Heaven Q. But do not you affirm with the Paâ—ists that in this Sacrament the Body and Blood together with the Divinity of Iesus Christ are truly really and substantially present and that the whole substance of the Bread is converted into his Body and the whole substance of the Wine into his Blood A. Nâ— should we do it our Senses our Reason and the Word of God would give us the Lye We perceive by our Senses that the Bread and Wine are the same they were before Consecration And we are not more certain that there is a God who created us and a Sun that gives us light than we are fully perswaded that the Divinity of Jesus Christ is every where and his humane nature at the right hand of God from whence he shall come to Judge the quick and the dead Q. And why are you afraid to affirm that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ when the Scripture is plain and express that Christ took the Bread and said This is my Body And after the same manner took the Cup which Protestants as well as Papists interpret figuratively for the Wine in the Cup and said This is my blood of the New Testament c. as you mâ—y read in the following Texts Mat. 26. 26
true unto Christ. Q. Is the Sacrament then an holy Ordinance A. Yes Q. By whom are our Sacraments instituted A. By Christ. Mat. 28. 19. 1 Cor. 11. 23 24 25. Q. What do you mean by being instituted by Christ A. Appointed and ordained by him Q. What are the parts of a Sacrament A. The sign and the thing signified Q. What are the outward parts of the Sacraments A. The sensible signs Q. Do the signs offer themselves to the Senses A. Yes Q. And offer the things signified to our Faith A. Yes Q. What are the inward parts of the Sacraments A. Christ and the benefits of the New Covenant as the things signified by the outward sensible signs Q What is the use and proper work of the Sacraments A. To represent seal and apply Q. But are the Sacraments of the New Testament signs and seals to all even to unbelievers A. Yes Q How do the Sacrameats seal to all even to unbelievers A. 1. As Circumcision was a Seal of the righteousness of Faith or of the Covenant as well when Ishmael received it as when Abraham received it God is everlastingly true and these are really Seals whosoever recelves them Many persons take the same Physick the operation is not the same the Physick is the same And if we might call the Tree of Life a Seal it retains the nature of a sign though Adam never tasted of it The Rain-bow is a Covenant though there be thousands in the world that never knew it was a Covenant And it is the use and proper work of our Sacraments to commemorate and seal 2. Sacraments are visible Dâ—ctrines Ier. 2. 31. O Generation see ye the word of the Lord. In the Sacraments are written in small Characters what at large are found in the works of God And Faith acts upon these Symbols upon a doctrinal notion as they are teaching Ordinances They testifie as a sign Christs Love as a Seal Gods faithfulness The Word of God is given us that we may believe and that we may be strong in Faith So likewise the Sacraments are given us not only to believe but for our increase in Faith And as the word Jesus Christ is evidently set forth crucified before our eyes so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith and the way of Salvation 3. The Sacraments are not only signs and Seals but Sanctions and such Laws as we are charged to observe upon pain of Gods wrathful displeasure Which will be more manifest by our comparing the Sâ—craments of the Old and New Testament together Bâ—ptism and the Lords Supper succeeding in the place of Circumcision and the Pâ—ssover For as Baptism and the sprinkling of clean water upon us is to wash off the filth of the Soul that we might be clean so was Circumcision to take away the stony heart out of the flesh and to give an heart of flâ—sh And as the sprinkling of blood was of old a Law in Israel so is the Lords Supper a Sanction of the New Testament to us And as Moses said This is the bloâ—d of the Covenant which the Lord hath made with you here in like manner Christ hath Preached the Gâ—spel doctrine and now he comes to put a Sanction 〈◊〉 this Sacrament This saith he is 〈◊〉 blood of the New Testament which is 〈◊〉 for many for the remission of sins There is this only disparity the sign was 〈◊〉 Blood now Wine now Wine because there is to be no more shedding 〈◊〉 blood then blood sprinkling because Christ our Pâ—ssover was not sacrificed for us So that as to substance the Sacraments of the Old and Nâ—w Testament differ no more than the Old and New Moon which are not two but one and the same All which considered joyntly may sufficiently clear it to us that our Sacraments are not only signs and seals but Sanctions yea Sanctions of the Covenant of Grace or of the New Testament And if he that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified as unholy thing and hath done despite unto the Spirit of Grace For if the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escapâ— if we neglâ—ct so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him Especially when we have Jesus Christ thus evidently set forth crucified among us not only to the ear but to the eye by his Word and Sacraments Q. But are the Sacraments effectual to Salvation or savingly applied only by Believers A. Yes Rom. 4. 11 12. Q 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Explic. Q. Were there other Sacraments under the Old Testament as Circumcision and the Passover A. Yes Gen. 17. 10. Exod. 12. 43 47. Q. Do these remain in use now A. No. Rom. 10. 4 Gal. 5 2 3 4. 1 Cor. 5 7 8. Q. Wâ—at Sacraments hath Christ appointed under the New Testament in the room of these A. Baptism and the Lords Supper 1 Cor. 12. 13. Q. Are these two the only Sacraments of the New Testament A. Yes Q. How doth that appear A. 1. Because when the number of Sacraments were most necessary as under the Law there were but two and therefore ours succeeding in the room of them there can be no more 2. Because these two Seals do fully assure us of all Gods Graces both of our regâ—nâ—ration entrance and ingrafting into Christ and of our growth and continuance in him and therefore we need no more Q. But there are five more added by the Papists as Confirmation Pennance extream Vâ—ction Holy Oâ—ders and Matrimony Are not these properly and truly Sacraments instituted by our Lord Iesus Christ and necessary to the Salvation of Mankind A. No. Q. Why so A. The nature of a Sacrament agreeth not to them 1. Because they are not all proper to the Church but common as Marriage to the Heathen 2. They are not all instituted by Christ as perpetual standing Ordinance 3. They do not consist of an outward sign as Penace and inward Grace 4. The Covenant of Grace is not sealed in any of them Q. But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance when every sick man is enjoyned James 5. 14. to call for the Elders thâ—se standing perpetuated Officers that they may pray over him anointing him with Oyl in the Name of the Lord A. Nâ— Q Why so A. 1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures and was indifferently either used or
AN Explicatory Catechism OR AN EXPLANATION OF THE ASSEMBLIES SHORTER Catechism WHEREIN Those Principles are enlarged upon especially which obviate the great and growing Errors of Popery useful for those Families that desire to hold fast the Form of sound words Aug. lib. 15. de Trin. Cap. ult Domine Deus quaecunque dixi de tuo agnoscant tui Siqua de meo tu ignosce tui London Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard and White-Hart in Westminster Hall 1675. To the Christian Reader especially Heads of Families THose Catechisms may very well be esteemed the best which are Explanatory of the Creed ten Commandments and the Lords Prayer because these Summaries or Abstracts contain the Essentials of the true Religion or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures And therefore those that begin with Catechizing begin the most easie and profitable way for any because the weightier matters of the Law are not hard to be understood and such words being Spirit and Life and the very marrow of Christianity must needs feed and nourish us up unto eternal life I have fixed my thoughts upon the Assemblies shorter Catechism because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines You have also something of the nature of the two Covenants superadded to or rather enlarged upon more particularly and expresly than in the Catechism And because Catechisms ought to contain nothing but received truths you have mostly the Explication of Antient and Modern Divines And therefore where you meet with any thing that is not so elaborate and exact you may conclude it mine and not theirs Hearing occasionally a Discourse of a very learned and godly Divine out of Deut. 6. 6 7. And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy Children c. who recommended to Parents with the greatest earnestness the work of Catechizing I shall make bold to transcribe a part of it and offer it to publick view You shall have 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children Servants also included 2. His Answers to the Objections against it And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty 10. Reasons for the proof of it 1. Every man ought to promote the Glory of God to advance the Kingdom of Christ and to further the Salvation of others as far forth as they are able and have opportunity to it And can we effect these any better way We pray Hallowed be thy Name Thy Kingdom come thy will be done Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom 's coming 2. God hath set Parents in Authority over them and they cannot improve it to better purpose This is the most ancient Government Before there was King or Common-wealth there was Parental Government This being most ancient afterwards was the Priest and Prophet God hath laid a command upon Children to obedience in the fifth Commandment Ephes. 6. 1. Only Dignity requires duty improve your authority for God and use it to instruct your Household in the Word of God Do not think you have done till you have done this 3. Even nature it self dictates thus much The Birds and Beasts of the field yea the Sea-monsters take care of their young ones If you do nothing but feed and cloath your Children you do no more than Heathens nay than brute beasts 'T is said of the Ostrich Job 39. 16. that she is hardened against her young ones as though they were not hers And what do ignorant Parents less who are hardened against their own Children who are parts of themselves 4. Children have Souls to be saved or damned therefore some must take care of them and the soul that sinneth must die We see Children die as well as Aged persons In Golgatha there are Skulls of all sorts Yea do but look into the Register of a Parish and you shall see as many young as old have died in it Children may die and what if they die without knowledge in their sins better were it with those Children mentioned 2 Kings 2. 23 24. than these Isa. 27. 11. 2 Thes. 1. 7 8. Thus unchastised Children shall suffer but the Parents shall not go Scot-free If you would have them profit by the publick Ministry you must Catechize them at home To bring them to the publick before they be thus Catechized is setting before them an hard loaf You must give them milk at home that they may be fit for higher truths in publick 5. Your Children are Children of wrath and you have been instruments to conveigh this to them They die and that proves this When your Children are sick you forthwith go to the Physitian and will you take no care of their Souls inheriting their spiritual maladies from you You may say as David to Abiathar 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house 6. What will become of Religion in future Ages if Parents neglect this duty at present If all Parents were as careless as some the Church of God would soon cease on the earth Isa. 38. 19. The Father to the Children shall make known thy truth Psal. 78. 3 4. Which we have heard and known and our Fathers have told us We will not hide them from their Children shewing to the Generation to come the praises of the Lord. If we do not teach our Children how should they teach theirs It was above two thousand years before the Scripture was written how then was piety preserved but by one Generation teaching another Adam taught his Children The sacrificing of Cain and Abel's piety therein were both the fruit of Adam's teaching Noah taught his Children to Abraham and he taught his houshold Isa. 1. 9. Except the Lord of Hosts had left unto us a very small Remnant we should have been as Sodom and we should have been like unto Gomorrah We should have been as Heathenish as Paganish as they 7. God is highly pleased with piety in younger ones The Lord had respect to Abel the younger and Enoch of all the Patriarchs before the Flood the youngest is said to please God How was God pleased with the piety of Samuel and Josiah And we read of Jehojachin that began very young to Reign and did that which was evil in the sight of the Lord 2 Kings 24. 8 9. God takes notice of the evil as well as the good Children might sing Hosanna as well as cry bold-head if they were taught Iesus said Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Of such not untaught Children 8. You cannot expect the blessings of the Covenant except yâ—u teach them
Persons in the God-head A. There is Heb. 1. 3. who being the brightness of his Fathers Glory and the express Image of his person Q. Which are the three persons in the God-head A. The Father and the Son and the Holy Ghost Q. What is a Person in the God-head A. A Person in the God-head is the God-head restrained or distinguished by his personal or incommunicable prâ—perty Q. What is the incommunicable or personal property of the Father A. To beget Q. What is the personal property of the Son A. To be begotten Q What is the personal property of the Holy Ghost A. To proceed both from the Father and the Son Q. How do the persons of the Trinity differ one from another A. They differ three waies 1. In their incommunicable properties as before explained 2. In their order The Father is the first Person in order the Son as he is the Mediator between God and men or the Daies-man that can lay his hand on us both the second in order and the Holy Ghost the third person Hence Creation is properly attributed to the Father because things take their original from him Redemption to the Son because he was made Man for us and became our Redeemer Sanctification inchoate and consummate to the Holy Ghost because he begins and perfects the work of grace in the Elect of God 3. In their operation And look what order there is in the existing in the Trinity the same order there is in working viz. the Father is of none the Son is of the Father alone the Holy Ghost is of the Father and of the Son In like manner the Father works of himself by the Son and the Holy Ghost the Son from the Father alone by the Holy Ghost the Holy Ghost from the Father and the Son by himself In externals although in respect of the things wrought they are common to all the Persons yet in respect of the manner of working there is distinction of the Persons Q. If the Father be God and the Son God and the Holy Ghost God why then are there not three Gods but one God A Because they are the same in substance equal in power and glory Q. 7. What are the Decrees of God A. The Decrees of Gâ—d are his eternal purpose according to the Counsel of his will whereby for his own glory he hath fore-â—rdained whatsoever comes to pass Explic. Q What is it for God to Decree A. To appoint and determine to purpose and fore-ordain Q. What hath God fore-ordained in his Decrees A. Whatsoever comes to pass Q. When were things thus fore-ordained A. In Gods eternal purpose Q. What was the Rule of this A. The counsel of his own Will Q. To what end hath God fore-ordained whatsoever comes to pass A. For his own Glory Q. 8. How doth God execute his Decrees A. God executeth his Decrees in the Works of Creation and Providence Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees A. Yes Q. What do you mean by the execution of Gods eternal Decrees A. The bringing to pass whatsoever God hath fore-ordained Q. How do the Decrees of God and the execution of them differ A. The Decrees of God are from all eternity the execution of them in time Q. 9. What is the work of Creation A. The work of Creation is God's making all things of nothing by the Word of his power in the space of six daies and all very good Explic. Q Whose work is the work of Creation A. Gods work Q. What did God make in the Creation A. All things Q. Of what did he make them A. Of nothing or of unapt matter Q. What is it then to Create A. To make a thing of nothing or of matter unapt to be brought into perfect Form by any power of second Causes Q. By what were all things made A. By the Word of Gods power Q. When did God make all things A. In time not from Eternity Q. In what space of time did he make them A. In the space of six daies Q. But why did God take all this time to make all things A. It was not because he could not have made them sooner in an instant if it had pleased him Q. For what special reasons then do you imagine A. For these two especially 1. That we might learn by his example to work six daies and rest a seventh 2. That we might learn not to do things rashly and hastily but with due deliberation Q. Of what quality did God make all things A. All very good Q. To what end did he make them A. For his own Glory Q. 10. How did God Create man A. God Created man Male and Female after his own Image in knowledge righteousness and true holiness with dominion over the Creatures Explic. Q. What is the Image of God in man A. The universal and perfect rectitude of the whole soul knowledge in the understanding righteousness in the will and holiness in the affections Q. What special prerogative did God give man at his first Creation A. Dominion over the Creatures Q. 11. What are Gods works of Providence A. Gods works of Providence are his most holy wise and powerful preserving and governing all his Creatures and all their actions Explic. Q. Is there a Providence A. Yes Q. What kind of works are Gods works of Providence A. They are most holy wise and powerful Q. What doth Gods Providence reach to A. To all his Creatures and all their actions Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created A. When God had created Man he entred into a Covenant of life with him upon condition of perfect Obedience Explic. Q. When God had Created Man how did he deal with him A. He entred into a Covenant of life with him Q. Wherein lies the nature of a Covenant A. It is a federal transaction or a mutual stipulation or agreement between party and party upon such and such terms with reciprocal or mutual obligations each of the other Q. What mean you by a Covenant of life A. A Covenant that contains such terms and conditions by performance whereof mans life should be continued and preserved Q. How many Covenants hath God made with man A. Two the Covenant of Works and the Covenant of Grace Q. What is the tenor of the Covenant of works A. Obey and live Q. What is the tenor of the Covenant of Grace A. Believe on the Lord Iesus Christ and thou shalt be saved Q. By what other names are these two Covenants called A. The Old and the New Q. Why was the first Covenant called the Covenant of works A. Because works or perfect obedience were the only condition of it Q. Why the Old A. Because it was made of
to suffer Not as predictions of the event any more than Thou shalt and Thou shalt not in the command are Predictions but only are expressive of the dueness of obedience Q. How do the Old and New Covenant differ A. They differ more especially these two waies 1. In their tenor the tenor of the Old is Obey perfectly and live sin and die The tenor of the New is Believe on the Lord Iesus Christ and thou shalt be saved 2. The New Covenant admits of Repentance which the Old doth not Q. But must not a believer acknowledge perfect obedience to be still his duty A. Yes Q. Why so A. Because this honours the equity of Gods Commandments Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant given his Father his Law back again A. Yes Q. Doth he not repeal it A. No it 's still the Rule of life and every Commandment still obligeth a Believer Q. What hath Christ then done for us A. Christ hath only released us from the condemning power of the Law not the commanding power of it Q. How understand you that A. We must still press after perfection but though we fall short of it we shall not die for it Christ having Redeemed us from the curse of the Law being made a curse for us He leaves us under the Government and Command of the Law Q. But have you any Scripture-warrant for what you say in this matter A. Yes the whole matter is excellently expressed 1 Ioh. 2. 1. My little Children these things write I unto you that you sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous Q. But generally and more briefly what doth God promise to deliver the Elect out of in the Covenant of Grace A. Out of the estate of sin and misery Q. But how doth God perform this Promise to them seeing that they also are liable to the miseries of this life and to the first Death as the wages of sin A. Although the Old Covenant in part be executed on them yet doth not God leave them in the state of sin and misery but hath entred into a New Covenant with them to bring them out of it And what they suffer is for their good that being reformed by stripes they may be freed from those punishments which fall on the unreformed to all eternity Q. And what doth God promise to bring the Elect into in the Covenant of Grace A. Into an estate of Salvation Q. Is then the Deliverance of Gods Elect out of the estate of sin and his bringing them into an estate of Salvation the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant A. Yes Q. How doth God promise to do all this A. By a Redeemer Isa. 53. 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand vers 11. He shall see of the Travail of his soul and shall be satisfied c. And this by some learned Divines is called the Covenant of Redemption Q. What do they mean by it A. That federal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen Mâ—n Q. Is not this the same with the Covenant of Grace A. This Covenant is a Covenant of Grace but 't is not strictly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Q. Wherein do these two Covenants differ A. In the Confederates For in the Covenant of Redemption the Confederates are God and Christ but in the Covenant of Grace the Confederates are God and Believers Q. 21. Who is the Redeemer of Gods Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and Man in two distinct natures and one person for ever Explic. Q. Who is the Redeemer A. The Lord Jesus Christ. Q. What is it to Redeem A. By price or power to save any from bondage or misery Q. Who is Christ the Redeemer of A. Of Gods Elect Q. Is there any other Redeemer A. He is the only Redeemer Q. Why is he called Lord A. 1. Absolutely as he is God he is Lord over them and all things 2. Especially in reference to them that are redeemed he is their Lord being redeemed by him Q. Why is he called Iesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Office of a Prophet Priest and King which persons were usually anointed under the Law Q. Whose Son was Christ A. The Eternal Son of God Q What is it to be the Eternal Son of God A. It is to be God of the Substance of the Father begotten before the Worlds Q. What did the Eternal Son of God become that he might be our Redeemer A. He became man Q. Was it a voluntary act in Christ to become man A. Yes Q. Was Christ both God and Man A. Yes Q. How many Natures then be there in Christ A. Two his God-head and his Manhood Q. Was Christ God here upon Earth A. Yes Q. Doth he continue to be Man as well as God now he is in Heaven A. Yes Q. Do these two natures make two persons in Christ A. No but one Person Q. How long doth Christ continue God and Man in two distinct natures and one Person A. For ever Q. 22. How did Christ being the Son of God become Man A. Christ the Son of God became Man by taking to himself a true body and a reasonable Soul being conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her yet without sin Explic. Q What did Christ take to himself when he became man A. A true body and a reasonable Soul Q. Are these the Essential parts of a true man A. Yes Q. Did Christ take to himself a Phantastical body i. e. only the shape and appearance of a body A. No a true body Q. Did Christs divine nature enliven and actuate his body instead of a Soul A. No. Q. Had Christ a reasonable Soul such as men have as well as a true body A. Yes Q. Had Christ an ordinary or extraordinary Generation A. An extraordinary Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer excuteth the Office of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Explic. Q. What is it to execute an Office A. To do or perform what belongeth to the Office Q. How many Offices doth Christ execute
God doth make himself known 1. By his Names which he hath given unto himself in the holy Scriptures such as God Lord I am Iehovah Iab and the like 2. By his Titles such as Lord of Host Holy one of Israel The God of Abraham Isaac and Iacob Creator of the ends of the Earth Preserver of Men The King of Kings and Lord of Lords The King of Nations The King of Saints The God and Father of our Lord Iesus Christ The Father of Mercies The God of all Consolation and Salvation The Hearer of Prayers and the like 3. By his Attributes his Infiniteness Eternity and Unchangeableness Power Wisdom and Goodness 4. By his Ordinances Prayer Preaching the Word by Ordained Ministers or Officers commissioned thereunto and Hearing and the Sacraments 5. By his Word Law and Gospel 6. By his Works of Creation and Providence Q. What doth the third Commandment require in reference unto these things whereby God makes himself known A. The holy and reverend use of them Q. What do you mean by that A. The separate special and distinct respect for all such things and Persons as have the Name of God called upon them and do more immediately relate to his service Q. 55. What is forbidden in the third Commandment A. The third Commandment forbiddeth all prophaning or abusing of any thing whereby God makes himself known Explic. Q What is the general sin here forbidden A. All prophaning and abusing of any thing whereby God makes himself known Q. How doth God make himself known A. By his aforesaid Names Titles Atributes Ordinances Word and Works Q When are these prophaned and abused A. Where either things or persons wherein and whereby God is honoured and whereupon his holy Name is called are undervalued or despâ—sed being slightly or vainly used any other way and to â—ny other end than God in his Word hath directed and commanded Q. What are the chief sins forbidden in this commandment A. 1. Perjury or Swearing by the Name of God falsly 2. Swearing by Idols or false Gods which are the vanities of the Gentiles 3. Unjust Swearing or Swearing to do that which is unjust and in it self unlawful to be done This sin having the addition of the solemnness of an Oath i a double iniquity and obligeth a man to nothing but a deep unseâ—â—gned Repentance 4. Swearing by the Creatures 5. Vain or frequent Swearing when men Swear in a light matter and upon every trivial occasion or without urgent necessity a just and weighty cause that only can warrant an Oath 6. Breaking those Oaths made by the Creatures as not binding and valid For although Christ prohibit Swearing by the Creatures yet he ever enjoyns performances agreable to such Oaths because of the Creatures relation to God whom he will make instruments of vengeance to fulfill his Wâ—ll and execute his pleasure against false and vain Swearers 7. Presumptuous proud daring and unadvisable adjuration cursings and execrations when men prophanely curse themselves or others as God refuse me God damn us or them in the Name of the true God or by false Gods whose Names we ought not to take up into our mouths 8. B'asphemy and reproach of the sacred Name of God and of those that bear his Name or stand in any special relation to him 9. The irreverent use of the Name of God or of any thing whereby God makes himself known Q. 56. What is the reason annexed to the third Commandment A. The reason annexed to the third Commandment is That however the breakers of this Commandment may escape punishment from man yet the Lord our God will not suffer them to escape his righteous Judgement Explic. Q. In what words is the reason annexed to this Commandment expressed A. In these words For the Lord will not hold him guiltless that taketh his Name in vain Q. How is it that there are so many breakers of this Commandment A. Because they escape punishment from men Q. Hath God impowered any men to punish the breakers of his Laws A. Yes Mâ—gistrates Parents and Governours of Families Q. Whence is it that they escape punishment A. Either through Magistrates ignorance negligence or partiality in the Law or through Parents fondness Q. Will God suffer them to escape too A. The Lord will not suffer them to escape his Judgement Q. Why so A. Because his is a righteous Judgement Q. Will the Lord punish all those that profane or abuse his Names Titles and Attributes A. Yes Psal. 44. 20 21. Acts 19. 13 18. Hos. 4. 2 3. Zach. 5. 3 4. and Deut. 32 18 26. 2 Kings 19. 22 32 to the end and Psal. 78. 19 20 21 30 31. 2 Kings 7. 1 2 17. Q. And those that prophane or abuse the Ordinances of God viz. Prayer Preaching or exercising the Priests Office hearing the word and the Sacraments A. Yes the Lord will punish all such as prophane or abuse any of these Ordinances as you find proved by Scripture in the aforesaid order He will punish all those that prophane or abuse 1. Prayer Mat. 23. 14. 2. Preaching and exercising the Priests Office 2 Chron. 26. â—6 22. 1 Sam. 13 9 13 14. 2 Câ—r 11. 13 15. 2 Tim. 3. 8 9. Phil. 3. 18 19. 2. Forbidding to Preach 1 Thes. 2. 16. 3. Hearing the Wâ—rd Luke 10. 16. Acts 20. 9. Ezek. 33. 31 32 33. 4. The two Sacraments Baptism and the Lords Supper 1. Baptism is prophaned or abused two waits 1. When unordained Ministers Baptize in the Name of the Father and of the Son and of the Holy Ghost this is a sinful intrusion and a taking Gods Name in vain 2. When this necessary Oâ—dinance is sleighted and despised Heb. 6. 2. Gen. 17. 14. Exod. 4. 24 25 26. with Acts 2. 38 39 40 41 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper 1 Cor. 11. 27 29 30. Q Will not the Lord hold them guiltless that prophane or abuse his Word or Works A. No. 1. He will punish all that prophane or abuse his Word Law or Gospel Isa. 30. 9 15. Ier. 23. 33. to the end and 8. 9 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8 9. and Heb. 2. 2 3. Acts 13. 46. 51. with Mat. 10. 14 15. 2. He wiâ—l punish all that prophane or abuse either the works of Creation or Providence Psal. 8. 1 3. and 19. 1. with 28. 5. Isa. 5. 12 16. Dâ—n 4. 32 37. Q. When doth the Lord punish them that prophane or abuse his Name A. 1. Sometimes in this life and that with dreadful temporal Plagues Deuâ— 28 58 59. Mal. 3. 5. Zach. 5. 1 5. 2. But if such escape here they shall not escape Gods eternal wrath and vengeance hereafter Rom. 2. 5 6 8 9 11. Q
Sacraments and Prayer Q. What kind of means are these A. The outward and ordinary means Q. Why are the Ordinances called the outward means A. Because together with them he communicates his benefits by the inward workings of his Spirit Q. And why are the Ordinances of Christ called the ordinary means whereby he communicates his benefits to us A. Because he hath not wholly limited and bound up himself to his Ordinances but can communicate his benefits in an extraordinary way when and to whom he pleaseth Q. But may men reasonably expect Salvation without the diligent use of the outward and ordinary means A. No. Rom. 10. 13 17. Mat. 3. 7. Acts 2. 38 39 41. and 16. 30 35. Q. To whom are the outward and ordinary means made effectual for Salvation A. To the Elect Q. 89. How is the Word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through Faith unto Salvation Explic. Q. Who is it that makes the Word effectual to Salvation A. The Spirit of God Q. In what kind of exercise of the Word dâ—th the Spirit use to make it effectual A. In the Reading but especially in the Preaching of the Word Q. Will not the Word be effectual without the inward workings of the Spirit A. No. Ephes. 2. 17 18 22. 1 Pet. 1. 22. Iude vers 19. 1 Thes. 5. 19 20. and 2. 2 13. Q. How is the Word effectual to sinners A. To convince and convert them shewing them their woful and undone estate in themselves without Christ and turning them from sin unto God Q. How is it made effectual to the Saints A. To build them up in holiness and comfort Q To what doth the Word thus build them up A. To Salvation Q. Through what means A. Through Faith 2 Tim. 3. 15. Q. Will not the Word profit us then except it be mixed with Faith A. No. Heb 4. 2. Q Is the Conviction Conversion Sanctification and Consolation of sinners the work of the Spirit by the Word through Faith A. Yes Q 90. How is the Wâ—rd to be read and heard that it may become effectual to Salvation A. That the Word may become effectual to Salvation we must attend thereunto with diligence preparation and Prayer receive it with Faith and Love lay it up in our hearts and practise it in our Lives Explic. Q What must we do that the Word may become effectual to Salvation A. We must attend unto it with diligence 1 Tim. 4. 13. Acts 16. 14. Q. What is it to attend unto the Word with diligence A. To bend the mind and set the heart and affections wholly to it or to give that heed to it that will prepare the heart readily to receive it and to be delivered into the power of it Q. Are there not some things to be done before we attend to the Word A. Two things are here expressed 1. Preparation and 2. Prayer Q In Preparation what must be done A. 1. We must look well to our heart affections and mind that they be fixed composed and ordered and we must summon and call all that is within us together to this service that we may read and hear the Word of God acceptably with reverence and godly fear 2. We must follow the Apostle St. Peter's advice 1 Epist. 2. 1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings As new born Babes desire the sincere milk of the Word that we may grow thereby Q. And what else is here expressed to be done before we attend unto the Word A. 2. Prayer Q How must this be performed A. We must Pray 1. That God would open our eyes that we may behold wondrous things out of his Law 2. That the Word of the Lord may run and be glorified i. e. that we may receive obey and honour it with an holy unblameable answerable life as becometh persons professing godliness Q. What doth God require of us in our attending to the Word A. That we receive it Q How must the Word be received A. It must be received with Faith and Love Heb. 4 2. 2 Thes. 2. 10. Q What is it to receive the Word with Faith A. Soundly to believe the truth and goodness of it and to accept of both Q. What is it to receive it with Love A. To receive it willingly with all readiness of mind Acts 17 11. Psal. 119. 14 20 97 103 127 162. Q. And what doth God require of us after our attention to the Word A. He requireth of us two things 1. That we lay it up in our hearts 2. That we practise it in our lives Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22 26. Q. Will it nothing avail us to attend unto the Word to receive it and lay it up in our hearts except we practise it in our lives A. No. Q. And will the Word be effectual to our Salvatiâ—n if duely attended to received laid up in our hearts and practised in our lives A. Yes Q 91. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not from any vertue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Explic. Q What other special Ordinances hath God appointed as the means of Salvation besides the Wâ—rd A. The Sacraments and Prayer Q Whence is it that the Sacraments become effectual means of Salvation A. 1. Negatively not from any vertue in them or in him that doth administer them Q. Do not the Sacraments work upon the Soul by their own nature or by the work done and the bare receiving of them A. No. Q. Doth not the efficacy of the Sacraments depend upon the goodness or badness of him that doth administer them A. No. Q How then do the Sacraments become effectual means of Salvation A. 2. Positively by the blessing of Christ and the working of his Spirit Q. In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation A. In them that by Faith receive them Mark 16. 16. Q. 92. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible signs Christ and the benefits of the New Covenant are represented sealed and applyed to Believers Explic. Q. What did the Word Sacrament signifie in antient times A. It signified an Oath whereby Souldiers bound themselves to be true to their Captain and he in like manner bound himself to them Q. What is it now used to signifie A. Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us and we bind our selves to be
our sins with all their several aggravating circumstances Q. What is Petition A. The offering up of our desires to God Q. To whom are we to direct our Prayers A. To God only Q. Why are we to direct our Prayers only to God A. 1. Because Prayer is such a speciaâ— part of religious worship that it is sometimes in holy Writ put for the whole worship of God and God is the only object of religious worship 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers 1 Kings 8. 38 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars and that glory which he will not give to any other 4. It is Paganism and gross Idolatry to give so principal a part of divine worship and to do service to them that by nature are no Gods Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers he is All-sufficient and will fulfill all our Petitions Q. Are therefore forbidden to Pray to Saints and Angels A. We are forbidden to Pray to them upon pain of Gods high displeasure and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him by intruding into those things which they have not seen Exod. 20. 5. and 34. 14. Col. 2. 18. Q. The Papists please themselves and condemn Protestants in point of Praying to Saints and Angels as Intercessors to God as if there were some special humility in so doing Have they any ground for this Doctrine A. They search into those things which they know nothing of and have no other ground for this Doctrine but their own carnal Phantasie Col. 2. 18. Q. For what must we make our addresses to God in Prayer or offer up our desires to him A. For things agreeable to his Will Q. How shall we know what things are agreeable to the Will of God A. By the written Word the Commandments and Promises of it Q In whose Name must we Pray A. In the Name of Christ Q. What mean you by that A. For Christs sake and worthiness Q. Doth not the Romish Divinity say plainly that there are some Saints and Martyrs who have suffered more than their sins did deserve and that their superabundant satisfactions are put into the Treasury of the Church and distributed by the Popes Indulgences A. Yes Q The Papists with one hand lay hold on the Merits of Christ but with the other they lay hold on the Merits of Saints and Martyrs Can they deny this A. They cannot deny it For before God and his Angels their Priests when they sing Mass Pray unto God not only through the Merits of Jâ—sus Christ but also through the Merits of Saints whose Reliques are under the Altar Q. Do not their Devotoes the more superstitiously devout Papists publickly assert that the holy Virgin saves us and brings us into heavenly glory not only by her Prayers but also by her Merits A. Yes Q. Doth not this Opinion of theirs border upâ—n Blasphemy A. Yes Q. Are there not in Rome it self published certain Indulgences By the Prayers and by the Merits of the holy Virgin Mary of Michael the Archangel of St. John Baptist of the holy Apostles Peter and Paul and of all the Saints without any mention at all of Iesus Christ or his Merits A. Yes Q. And is not this egregious horrid Sacriledge A. Yes Q. Are we therefore to Pray to the Father in the Name of Christ and in his Name only A. Yes Q. Why so A. 1. Because none but Christ were ever called to the honour of an everlasting Priest-hood to appear in the presence of God for us And it would be sinful in us to imagine the Saints or Angels to usurp an Office and assume to themselves that honour they were never called unto by God as Christ was 2. Because he alone is able to save us to the utmost and seeing he ever liveth to make Intercession for us presenting himself before God and that one once offered perfect Sacrifice for sin for us we should much derogate from the sufficiency of Christs undertakings to suppose any need of the Intercession of Saint or Angels Q. And what is the third part of Prayer A. Thanksgiving Q. What is Thanksgiving A. The thankful acknowledgement of and a faithful rendring unto God the praise that is due unto his Name Q. 99. What rule hath God given for our direction in Prayer A. The whole Word of God is of use to direct us in Prayer but the special rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer Explic. Q. What is generally useful for our direction in Prayer A. The whole Word of God Q. But have we not left us upon Record some special rule for our direction in Prayer A. Yes the Lords Prayer Matth. 6. Luke 11. Q. Why is that Form recorded in the Gospels called the Lords Prayer A. Because the Lord Jesus taught it his Dâ—sciples Luke 11. 1 2. Q. Of what use is the Lords Prayer A. To direct us in Prayer Q. Is it only of use to direct us in Prayer A. No. Q. Is not the saying the very words of the Lords Prayer commended unto us if not commanded A. Yes Luke Chap. 11. 2. hath it When ye Pray say Our Father c. Q. What kind of Forms may our Prayers be presented in A. Either in set or extemporary unprescribed Forms Q. Are set Forms of Prayer lawful A. Set Forms of Prayer are lawful both as the word Set signifies premeditate limited Forms as opposed to extemporary and as it signifies prescribed and for some occasions and uses commanded Q. How do you prove it lawful to use a set determinate Form of words either written or fastened in our memory A. It is apparent both by the example of Christ who in St. Luke bids us when we pray say Our Father c. Not only pray after this Pattern as the words in St. Matthew may be interpreted but use these very words When you pray say Our Father c Luke 11. 2. and of Iohn Baptist who taught his Disciples to pray in some Form though we know not what it is Luke 11. 1. As also of the Priests under the Law by Gods appointment that used a Set Form of blessing the People Numb 6. 24 c. And of our Saviour himself who used a a part if not the whole of the 22. Psalm upon the Cross My God my God why hast thou forsaken me c. And of the Church of the Jews and Christian Churches through all times who have had their Liturgies as waies and Forms of serving God publickly and as means to preserve the true Religion from all corruptions in Doctrine And to these Arguments may be aded one more of common observation that even when the Minister or whosoever is
in the Prison to the Spirits but to the Spirits in Prison The difference betwixt these two expressions is very great He preached to them in the daies of Noah who were in Prison in the daies of the Apostles He Preached to them out of Prison that are now in Prison which is nothing to their purpose Object 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man it shall be forgiven him but whoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Hence they argue that some sins shall be forgiven in the world to come A. Not to be forgiven in this world nor in the world to come is as much as shall never be forgiven so Matthew explains himself Mat. 12. 31. And so Mark doth express it Mark 3. 29. Read the places Oâ—ject 4. They urge Mat. 5. 25 26. read the place This Prison saith Bellarmine is Purgatory out of which after the Debt is paid the Debtor shall go forth A. 1. Some understand the place literally and if it be so understood it is altogether impertinent to the matter in hand 2. If the place be taken in a spiritual sense by the Prison must necessarily be understood Hell and not Purgatory whence the Debtor shall never come forth because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God 3. And that which may be an argument to them they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief in the literal sense it is impertinent and in the spiritual sense it must needs be understood of Hell whence there is no Redemption Q. How many sorts of Prayers are there A. Three viz. Closet Family and Publick Q What do you mean by Closet-Prayer A. Entring into our Closet alone and praying unto our Father in secret Q. Why is Closet-Prayer necessary A. Because those that pray after the manner of Hypocrites to be seen of men have their reward But if we pray to the Father in secret our Father which seeth in secret shall reward us openly Q. And must we in our Closet-Prayers pray both for our selves and others A. Yes Q. When you say you are to pray for others what do you mean by it A. That we ought to pray for all in the Land of the living which is the only Land of hope yea though they be the greatest sinners and such Prisoners as are bound with the bands and setters of their sins they are Prisoners of hope if they have not sinned the sin unto death and we ought to pray for them Q. What do you mean by Family-Prayer A. Praying in and with our Families for our selves and others Q. Why ought we to pray in our Families A. Because God will pour out his fury upon the Families that call not on his Name as having on them the mark and brand of the accursed Heathens Ier. 10. 25. Q. What mean you by Publick-Prayer A. Praying in and with the publick Assemblies for our selves and others Q. Ought not publick prayer to be preferred above all Family-private-prayer A. Yes because every particular Believer hath special interest and power with God and doth prevail with him for all desireable blessings and a multitude of Believers assembled together in publick will have a greater interest and power with God in Prayer than a few met together in a private Family And therefore publick-prayer ought to be and will be preferred by all that regard their own interest above any Family-private-prayer whatsoever Q. Whom doth the Preface of the Lords Prayer teach us to pray unto A. To our Father who is in Heaven Q. And do we by this appellation express our reverence to him and our Faith in him that his Goodness Will and his Power can grant our requests for our selves and others A. Yes Q. But when mention is made of the Father do you exclude the Son or the Holy Ghost from being prayed unto A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity And whether may we not single out any one of the Persons to whom we may direct more immediately such or such a Prayer A. The case hath so much difficulty in it that a short answer must not be expâ—cted to so great questions as are couched in it yet we will endeavour to give an answer thereunto as briefly as we can in these following Conclusions Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel 1. That in all parts of divine worship and so in this of Prayer the Trinity in Unity and Unity in Trinity is to be worshipped and respected Or That we ought so to think of God in Prayer as one in Essence yet three in Persons and so as three in Persons that he is but one in Essence 2. That we ought so to think in Prayer of some one Person in the Trinity as thereby to be led to the other two The Father being in the Son and the Son in the Father and the Holy Ghost in them both 3. That in order we are first to direct our Prayers to the blessed Father yet not as first or chief in honour and dignity above the other two but as first in order of subsisting according as the Scripture in two places where the order of the blessed Persons is set down the Father is first set down in order of witnessing 1 Ioh. 5. 7. and invocation and worship Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity we are to pitch most usually on the Father as he to whom we direct our Prayers through the mediation of Christ and by the help of the Holy Ghost That is the Rule and method prescribed by Christ to ask the Father in his Name Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits do the Saints mind and eye the other two Persons and include them as joyntly worshipped and therefore in their Prefaces of Prayer they do oftimes mention expresly that blessed God one in Essence yet three in Persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three Persons yet one God c. 5. We may single out the Son of God the Lord Jesus Christ as he to whom we occasionally present some special request either by way of Apostrophe whilst we are directing our Prayers to the Father or in way of Ejâ—culation as did Stephen Acts 7. 59. Lord Iesus receive my Spirit And so
in the instance of that short prayer of the Converted Thief Luke 23. 42. Lord remember me when thou comest into thy Kingdom and so in that short Prayer of Iacob's The Angel which redeemed me from all evil bless the Lads Gen. 48. 16. this Angel was Christ And in more continued and solemn manner did Abraham pray to that Angel Gen. 18. To him did Iacob pray again and make supplication by the space almost of the whole night and had power over him Gen. 32. from Verse 24. to the end compared with Hos. 12. 3 4. And the Reasons hereof are evident 1. Because Prayer is a divine worship of God as God and therefore due to the Son and so to the Holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are Baptized into the Name of the Son and the Holy Ghost as well as into the Name of the Father and therefore both the Son and the Holy Ghost may be particularly and personally invocated and worshipped as well as the Father 3. We are to believe in the Son and so in the Holy Ghost as well as in the Father and that personally and particularly and therefore so are to pray to either That which the Apostle expoundeth of the Gentiles trusting in Christ Rom. 15. 12. the Prophet expressed of their seeking to him Isa. 11. 10. So that they are inseparably due to one and the same Christ upon one and the same ground see Rom. 10. 13 14. before mentioned It is supposed that he on whom men call he must be believed on or else he cannot be called upon by any and when the Apostle in the 13. Verse mentions the Name of the Lord as that which is called upon he in Verse 14. expounds it to be meant of the Lord himself to call upon the Lords Name is to call upon himself 4. The Lord Jesus promiseth that he will do what we ask Ioh. 16. 23 24. and therefore he may be sought to do the same and indeed he proveth himself to be equal with the Father by this argument because Petitions shall not only be granted in his Name but by him Neither doth he make account that this is any disparagement to the Father but a glorifying of him and therefore when he saith Iob. 17. 1. Father glorifie thy Son he immediately adds that thy Son also may glorifie thee What is said to prove that in our Prayers we may single out the Son of God may serve to prove the same may be done to the Holy Ghost Obj. Against this which hath been said it may be objected we are to ask all we do ask in the Name of Christ and therefore how can we be said to ask him or Pray to him A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension saith In that day ye shall ask me nothing or which is all one Verily ye shall ask the Father nothing in my Name but be will give it you He is glorified as God in that all is done with God in his Name and for his Father For albeit it be sometimes said For Abraham and David's sake God will do this or that yet this is meant in reference to Gods Covenant of Grace with them and so to Christ properly in whom that Covenant is ratified Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place 1 Cor. 1. 2. Yet surely they brake not that Rule Iob. 16. 23. They called on the Father in Christs Name even in their calling upon God in his Name and Christ as God is also called upon in that his Father as God is called upon 2. In all external worship of God one Person of the Trinity being Named the other are understood and are not to be excluded the Trinity being undivided in worship 3. If Christ be considered as the Son of God in Essence with the Father He is he to whom we come c. Coming in Prayer to the Father If considered as Mediator God incarnate God and Man He is he by whom we come to the Father Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God He may be he must be prayed to which is God and Man in one Person but is not prayed to as Man but as God Q. 2. What are those Petitions which you offer up to God the Father Son and Holy Ghost A. They are Six In the three first we more immediately respect Gods glory in the three last our own good Q. 101. What do we pray for in the first Petition A. In the first Petition which is Hallowed by thy Name we pray that God would enable us and others to glorifie him in all that whereby he maketh himself known and that he would dispose all things to his own glory Explic. Q. Which is the first Petition A. Hallowed be thy Name Q. What is it to Hallow Gods Name A. To glorifie him in all that whereby he makes himself known viz. His Titles Attributes Ordinances Word and Works all which are explained particularly in the third Commandment Q. Are we to pray that God would enable us and others thus to glorifie him A. Yes Q. And that he would dispose all things in his all-wise over-ruling providence to his own glory A. Yes Q. And do we pray in this first Petition that God may be known to be what be is and accordingly esteemed worshipped and praised in word and deed throughout the world A. Yes Q. 10â— What do we pray for in the second Petition A. In the second Petition which is Thy Kingdom come we pray that Satans Kingdom may be destroyed that the Kingdom of Grace may be advanced our selves and others brought into it and kept in it and that the Kingdom of Glory may be hastened Explic. Q Which is the second Petition A. Thy Kingdom come Q. In this Petition whose Kingdom do we pray against A. The Kingdom of Satan Q. How manifold is the Kingdom of Satan A. Twofold 1. That within viz. The rule Satan hath in the hearts of men by Nature 2. That without consisting in an open adâ—ncement of false Doctrine Worship and Prophaneness Q. And are we to pray that the Kingdom of Satan in both these senses may be destroyed A. Yes Q. Whose Kingdom do we pray for A. The Kingdom of God Q. How manifold is the Kingdom of God A. Twofold The Kingdom of Grace and the Kingdom of Glory Q. What are we to pray for in reference to the Kingdome of Grace A. That it may be advanced Q. How is the Kingdom of Grace advanced A. By our selves and others being brought into it and kept in it Q. How manifold is the Kingdom of Grace A. Twofold 1. That within viz. The rule which God hath in the hearts of his people by his Word Grace and
thing else nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves But as the Creed contains it self within such terms we are to hold it fast as a form of sound words And as by the ten Commandments we may discern what are the words of God and what are the Commandment of men and by the Lords Prayer what Petitions we are to put up to God and what Prayers we are to say Amen to so by the Creed we may know what doctrines are of God and what of men And let what will be pretended if any man teach otherwise and consent not to these wholesom words he is proud knowing nothing he is of a corrupt mind and râ—probate concerning the Faith I shall conclude this Head in the words of judicious Mr. Calvin Expertus pridem sum quidem saepius quicunque de verbis pertinacius litigant fovere occultum virus ut magis expediat eos ultro provâ—care quà m in eorum gratiam obscurius loqui Aâ—d the liberty of not using the very words of Scripture on some occasions hath ever been accounted lawful in the Church of Christ and is at some times very necessary for the obviating of growing Heresies Where all these Helps are either wanting or do not avail us as to some particulars and single clauses not so necessary to be known The Hebrew and Greek Idiotisms elegancies or proprieties may possibly guide us to the true and genuine sense and interpretation 3. Subsequent Rules 1. We must pray again Orationi lectio lectioni succedat Oratio We must pray and read read and pray again 2. We must mediâ—aâ—e upon the Scriptures we have read and understood and that sometimes will lead us into the true meaning of those which in our course of reading we understand not For Scripture will give light to Scripture 3. We must both before and after our reading the holy Scriptures get the guidance of Gods holy Spirit Methinks I hear God saying to each of you that are much in reading the â—oâ—y â—criptures Vnderstand you what you read And you again saying to God How can we except thy holy Spirit guide us Ask my beloved in our Lord Iesus Christ and it shall be given Luk. 11. 9 13. Suffer the word of Exhortation You that are much in reading the holy Scriptures content not your selves with bare reading but in the use of all attainable means endeavour to understand what you read of them To perswade hereunto take these two Motives 1. The bare reading of the holy Scriptures will be unprofitable to you It will be to you as he that speaketh in an unknown tongue whom none of you understandeth or as he that speaketh into the air whose speech is unfruitful Indeed the Scripture is the Water of life but to you the fountain is sealed It is as the Garden of the Lord But behold Cherubims and a flaming Sword which turneth every way to keep the way of the Tree of Life You are kept out of this Garden while you are kept ignorant of the true sense and meaning of the Scripture which is as the Soul and Life of it It is a Vision but the Vision becometh to you as the words of a Book that is Sealed which men deliver to one that is learned saying Read this I pray thee and he saith I cannot for it is Sealed By what hath in brief been said you see that the bare unintelligent reading of the holy Scriptures themselves is in this like a a Graven Image which we are sure is profitable for nothing 2. But contrariwise if you understand what you read the Scripture of all writings will be the most profiâ—able unto you 2 Tim. 3. 16. 'T is by way of eminency called The Scripture as the Original first writing as the hand-writing of God It is in Genere materiae sufficient to save our souls It is as that Tree mentioned Rev. 22. 2. which bare twelve manner and yielded her fruit every moneth and the leaves of the Tree were for the healing of the Nationâ— There is more weight in one Sentence of Scripture than in all Orations Declamations Poets Satyrs and Philosophick invectives It was a wise observation of Scaliger that some passages in Plato are wiser than their Authour and many excellent conceits are recollected from Homer and Aristotle they never dreamed of But in the Word of God it is quite contrary for after all the recollections that have been made by the most acute Sages of the world we must say with the Queen of Sheba in another case the one half hath not been told us I shall therefore conclude this Exhortation and Discourse in the words of holy and learned Baxter As you love your Comfort your Faith your Hope your Safety your Innocency your Souls your Christ your Everlasting Rest Love Reverence Read Search Study Obey and stick close to the Scriptures FINIS 2 Cor. 5. 10 Psal. 51. 1 5 Mat. 21. 15. Levit. 14. 41 c. Gen. 17. Gen. 22 a Hos. 10. 1. Isa. 5. 2. b Ps. 4. 6 7. 1 Joh. 2. 15 16. c Prov. 16. 4. Rom. 11. 36. d 1 Cor. 10. 31. e Psa. 73. 24 25 26. f 1 Joh. 1. 3. g Ps. 50. 23. and 25. 14. h 1 Cor. 13. 12. Luk. 13. 28. i 1 Thes. 4. 11 12. 1 Tim. 5. 8. Prov. 30. 8. Ps. 144. 15. Prov. 3. 8. Deu. 12. 19. and 14. 27 29. with Mal. 3. 8. k Joh. 11. 4. Ps. 144. 15. l Deut. 30. 19 20. Isa. 55. 3. with Joh. 17. 3. m Psal. 119. 16 17. Neh. 8. 8. 2 Tim. 4. 2. Act. 11. 19. 2 Pet. 1. 18 19. and 1. 1. 25. Mat. 7. 13. Act 13. 44. 1 Joh. 1. 3. n Gal. 6. 16. o Eph. 2. 20. p 2 Tim. 3. 15. q Gen. 3. 15. and 12. 3. and 49. 10. Dan. 9. 24. r 2 Kings 13. 2. with 23 16. Isa. 45. 1. Jer. 25. 12. and 29. 10. with Ezr. 1. s 1 Per. 1. 12. t 1 Cor. 2. 7 10. Eph. 3. 4 5. Col. 1. 25 26. u Deut. 4. 5 6 7 8. a Rom. 15. 18 19. 1 Cor. 14. 18 22. Acts 2. 42 43. and 4. 30 33. and 5. 12 14. and 6. 7 8. and 7. 36 37 38. and 8. 6 12 13 14 and 13. 11 12. and 14. 3. and 15. 12 and 19. 10 11. Mark 16. 17 18 20. with Heb. 2. 3 4. b Act. 2. 41. and 4. 4. with Matth. 28. 19 20. c Rom. 1. 21. d Heb. 11. 3. Psal. 19. 1 7. and 73 2 3 12 18. and 36. 5 6. e Psal. 119. 98. 99 100. Act. 24. 14. f Joh. 13. 13. Matth. 23. 9 10. g Jam. 4. 12. h Rev. 22. 18 19. i Psal. 19. 7. Joh. 5. 39. with 17. 3. 17. 2 Tim. 3. 15 16 17. Psal. 119. 96 Joh. 20 31. k Joh. 4. 39 41 42. l 2 Tim. 1. 13. m Luke 17. 10. n Acts 20. 27. and 24. 14.