taking c. Pharesaicall by the head by Ierusalem c. Popish by Saints and Idols Amos 8.14 c. as by Saint Mary Saint Anne by the Masse c. heathenish as by love c. or Atheisticall by the blood of God wounds of Christs Deut. 28.58 Phil. 2.10 c. Fifthly an idle wanton repeating of any of the names of God in ordinarie discourse Sixthly Esay 19.13 Prou. 7.14 all formall hypocriticall praying hearing professing preaching with a heartlesse mouth for carnall ends Seuenthly 1 Sam. 23 21. all breach of lawfull vowes and promises in baptisme sickenesse dangers vnthankefulnesse for Gods blessings spirituall corporall c. Q. What hath he commanded here to be done A. First Psal 29.2 1 Cor. 10.31 to sanctifie the Name of God in my heart mouth and life by thinking speaking and walking holily Secondly in all my actions whether in or out of Gods seruice to aime at his glorie Thirdly to vse his name in lawfull and weightie affaires onely Num. 25.6 Deut. 28.58 then to stand vp for him and his truth zealously Ier. 4.2 Psa 15.2 4. Fourthly to sweare by his name only in truth iudgement and righteousnesse being lawfully called Fifthly to make profession of his religion in sinceritie without hypocrisie purpose of changing or backe-sliding 1 Tim. 4.4 Psal 116.14 Col. 3.17 Sixthly to be thankefull for mercies faithfull in vowes and promises Seuenthly to receiue and vse the Word and Creatures of God as from his hand and in his sight Q. What is required that you may endeauour to keepe this law A. First knowledge how the Lord hath combined his owneglorie and the saluation of his children vnder one and the same meanes one cannot be had without the other Secondly a grounded feare of the great name of the Lord my God Deut. 28.58 Thirdly loue of his truth aboue all worldly things Fourthly Psal 15.2 Acts 11.23 purpose of heart to cleane vnto him and to aduance his honour and glorie Fifthly Psal 39.1 setting and keeping of a constant watch ouer my heart and lips Q. What doe you learne from this Commandement thus explained A. First to be zealously forward in all things Num. 25.8 Eccles 5.2 both in regard of my selfe and neighbours whereby God may haue any glorie Secondly neuer to thinke or speake of God without great reuerence Thirdly Iames 5.12 2 Tim. 2.22 aboue all to auoid swearing in ordinarie talke and as a witnesse to sweare truely FourtWy to goe about all the parts of Gods seruice and worship heartily Fifthly to endeauour to make a holy vse of all Gods blessings 1 Tim. 4.4 5 Rom. 13.4 especially of his Word the food of my soule and of his creatures the sustenance of my bodie Sixthly that Magistrates who supply Gods roome on earth should not hold a swearer guiltlesse nor passe ouer any vnpunisht Q. Which is the fourth Commandement A. Remember that thou keepe holy the Sabbath Day sixe daies shalt thou labour and doe all that thou hast to doe but the seuenth Day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke thou nor thy Sonne nor thy Daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is within thy gates for in sixe daies the Lord made Heauen and earth the Sea and all that in them is and rested the seuenth Day wherefore the Lord blessed the seuenth Day and hallowed it Q. What is the meaning of this Commandement A. First that the whole course and continuance of time is measured out in seuen daies often comming and going Gen 2.3 Secondly that sixe of those daies must be spent in some lawfull calling and necessarie emploiment whereby the Church or Common-weale may be benefited Luke 13.14 mispence of our time and prophanation of Gods time are both vnlawfull Thirdly Gen. 2.3 that a seuenth Day must be kept holy separate from common businesses to be spent holy in spirituall exercises Exo. 16.29 that God may be that day more especially glorified by vs. Q. Is this precept morall or ceremoniall A. Partly morall that one day in seuen should be set a part to the solemne seruice of God partly ceremoniall that this or the other should bee the day Iewes kept the last day of the weeke for their Sabbath in memorie of their creation Exo. 34.21 Acts 20.7 Christians haue the first day of the weeke Reu. 1.10 in memorie of the accomplishment of their redemption by order and practice of Christs Apostles Q. What doth this Commandement containe A. First a strict iniunction touching the sanctifying of the Lords Day Secondly an amplification of this precept pointing to whom it belongs superiours inferiours sonnes daughters seruants cattle strangers with all in our iurisdiction Thirdly Reasons of it to enforce obediēce Luke 13.14 which are three First because God hath granted sixe daies vnto men to follow their owne businesse Reu. 1.10 Secondly the seuenth is the Lords Day Thirdly wee haue the Lords owne example hee rested and hallowed it to teach vs what wee should doe Gen. 2.2 Fourthly it containes a word or note of speciall obseruation aboue the rest Remember Q. What is the meaning of the word A. First that such a day of rest hath beene or ought to haue beene obserued from the beginning remember it is no new thing Secondly that it must continue till the end of time euen as long as Matrimonie Gen. 2.2 3. they were ordained and shall end together Thirdly that men ought to haue a speciall care of this aboue other and to thinke of it before it come Fourthly Esay 58.13 Iohn 9.16 that it is a verie difficult thing to keepe this day Holy as wee ought Q. How is the Lords Day kept holy A. By abstaining from the ordinarie works of our calling except it be a worke of and for the day in obedience vnto God and spending the whole day in those spirituall employments in that deuout manner and to those holy ends hee himselfe hath appointed to the compleate sanctification of this day these things are requisite First a grounded knowledge touching the diuine institution thereof else we may keepe it vnto men Esay 58.13 not vnto God Secondly some answerable preparation both in regard of our worldly businesse and inward disposition of mind Exod. 35.32.5 by thinking vpon it euer the day before and rising so that the priuate duties of meditation and praier by our selues Acts 13.14 15.16.13.20.7 with our charge may be performed before the publike begin Thirdly Christian practice of those duties in publike which are the workes of the day comming at the beginning staying till the end Fourthly Meditation after Psal 92.5 application and holy conference about the Word and workes of God Fifthly a seasonable conclusion of it by repeating what we haue heard Acts 8.30 1 Cor. 3.6 7 examining those vnder vs praising
I know are extant many the very same points handled farre more exactly by divers only this you may call your owne wherein some things toucht by others about the attributes and decrees of God the nature and order of being and subsisting in the B. Trinitie about Angels Originall sinne Ecclesiasticall orders Offices Discipline and seperated soules c. are omitted the rest bee you pleased to accept with the same hand they are offered and I shall the lesse feele or feare what others censure all I seeke from you for all is practice if any poore soule be convinc'd confirmed comforted or instructed in any point of our Religion or religious dutie I shall deeme it a rich recompence all I would say unto you more is by way of advise content not your selves with meere civill honestie let not formalitie delude you search to finde out all your sinnes French Spanish English what you confesse bewaile and reforme the Lord will cover and pardon build not your faith upon a morrall change iudging your selves good enough because not so bad as formerly give all diligence to make your calling and election sure rejoycing most when you have got any assurance your names are written in heaven let mee beseech you by the tender mercies of God in Christ that you study to adorne your profession with pious practice let your light so shine with unblemisht brightnesse before men that they may see your good works and bee ashamed that falsely accuse your good conversation in Christ slanderously reporting that wee are all for faith and nothing for obedience Bee thankefull for the meanes of grace for your preservation from deserved judgements such I meane as doe usvally befall populous places by fire and the plague of pestilence for your plentie and prosperitie that your soules may prosper as your bodies doe for the mercy of God showed unto his Church beyond the Seas by the hand of that renowned Prince the King of Sweden praying for accomplishment in his time 3. In election of capitall Burgesses whence principall officers are annually called to governe your societie let private carnall ends be set aside that so you may joyntly ayme at the publike good as you desire the glory of Christ the advancement of his truth and to stand with comfort before his judgement seat at the last day pitch on such as are able to doe him best service say they be not so rich or great in kinred as others yet they will bring more credit and profit to your companie then any other as being the props of nature the noblest of the world so Schoolemen call them and are so respected where Christ is honoured who did himselfe and taught us to preferre our spirituall before our carnall kinred 4. For your Worke-house I should reioyce to see it as full as your Schoole-house One of the Iudges in his charge this last Assizes proposed Dorchester for a patterne to these parts enough you may finde may it please you mercifully to stop your eares sgainst the deceitfull cries of fond parents and to send your eyes abroad into the high wayes to compell them to come in a matter it is of great consequence as that which will proove an ease unto your selves in regard of that other wayes inevitable burden by poore people daily increasing an honour to your societie a benefit to the state and a good meanes to enlarge Christs kingdome omit not such an opportunitie delay not duties death is at hand 5. Let the priuate exercise of recalling reading prayer and catechising bee more generally and constantly obserued the later part of Saturday which some of our ancestours made a vacation for better preparation to the day following and such parts of the Lords day as remaining before and after publike employment may be profitably spent that way to the furthering of which good end I hope it will please the Lord to put it into the hearts of some of you to honour him with part of his substance by building another Church or Chappell for those poore people I feare many who cannot when they wcd finde roome to stand within the fold while you haue opportunity doe good and defer not all till death 6. If fasting might take a turne with feasting and sometimes goe round in priuate I meane it would helpe much to further the worke of mortification the Lord calls now loude for th' one not excluding thother so vnderstand me feasts of loue may increase if built vpon the decay of excessiue meetings Symons poore boord that fed many with little was preferd to Lucullus his rich Table that fed a few with superfluous varieties striue who shall be most eminent not in building feasting or wearing of rich and ouer-costly appearell but in promoting and prosecuting good causes as some of you haue done and at present are so employed let not good propositions want a conclusion through carnall delay or factious opposition Husband well your time for on the expence of this moment depends eternity of weale or woe 7. Let none of your sonnes or seruants bee vntimely sent beyond Seas where there is manifest danger of infection no ordinary hope of instruction till they bee armed and seasoned with the knowledge and loue of sound principles moreouer in forraigne traffique let the world see you preferre the publike weale to your owne priuate gaine Non remittitur peccatum nisi restituatur ablatum August and to that end euer content your selues with reasonable increase and make restitution of what soe-euer you can remember to haue beene vnlawfully or doubtfully gotten for what will it profit a man c. as Matth. 16. vers 26. 8. Let brotherly loue continue and abound that so you may often taste of that blessing which the Lord offers you in the neerenesse of dwelling one by another to encourage by councell and conference and stir vp one another in the way for my part I am perswaded of you brethren that yee are full of goodnesse filled with all knowledge able to admonish one another your obedience is gone abroad and I am glad on your behalfe but yet I would haue you wise vnto that which is good and simple concerning euill and therefore I haue written the more boldly vnto you in some sort as putting you in mind because of the Grace that is giuen to me of God and because I long to see a vnanimous growth in spirituall strength your hearts as your houses compact together in the Lord that so you may ioyne to serue him with one mind and soule cheerefully trauailling towards heauen in Vnitie and Amitie a speciall meanes to witnesse your sinceritie in the profession of Religion and to shield you from all scandalous aspersions of faction pride strangenesse and diuision you see how large a letter I haue written vnto you with mine owne hand too large for such a discourse were that respected only but not knowing whether I should euer haue the like opportunity againe my loue vnto you and care
for you lead me into this errour I conclude with our Apostle my dearely beloued if there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any bowels and mercies fulfill yee my ioy that yee be like minded hauing the same loue being of one accord of one mind blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse generation among whom yee shine as lights in the world what soeuer things are honest iust pure louely and of good report thinke of and follow them and the God of peace who brought againe from the dead our Lord Iesus that great Sheepheard of the sheepe through the bloud of the euerlasting couenant make you perfect in euery good worke to doe his will in this hope I leaue you and will neuer cease to pray for you while I remaine From my study in Barum this 9 of May 1633. Yours to doe you seruice in the Lord. W. CROMPTON Stand fast in the liberty wherewith Christ hath made you free that you be not intangled againe with the yokes of bondage To that end Pray continually O Most gratious God and Almighty Lord Creator and Commaunder of Heauen and Earth with all therein contained in Iesus Christ a most louing and mercifull father of whose meere goodnesse it commeth that so much of the truth is reuealed vnto vs miserable sinners lying in the shaddow of death and spirituall darknesse preserue vs good Lord in the knowledge and loue thereof mae vs walke in all thankefull obedience worthy of this fauour for Christ his sake we entreate accept of him for vs of vs in him vnite vs as members into his mysticall body conuay spirituall light and life into vs that we may liue in him and get victory by him ouer all our spirituall enemies pardon all our sinnes and giue vs power ouer our many corruptions remember not the follies of our youth blot out all our transgressions as it is promised O bury them in the Graue of Christ they neuer rise vp to appeare against vs bathe our wounded and stayned soules in his precious bloud infuse and stirre vp in vs a sound and sauing faith to receiue and put on the spotles roab of his Righteousnesse wherein appearing we shall be iustified Open the eyes of our vnderstandings that seeing wee may know the truth rectifie our affections that knowing wee may loue it conforme our wils that louing we may expresse obedience in practice with perseuerance in the day of tryall and trouble and all to the glory of that great name good example of our brethren the present comfort and future safety of our poore soules that so with the rest of the Saints we may be timely prepared for death and Heauen through Iesus Christ our Lord and onely Sauiour Amen Errata Pag. 14. l. 18.20 for naturally read mutually and for worldly read worthy pag. 13. A. 1. l. 17. for euen read euer pag. 41. A. 1. l 4. for remaines read remained pag. 70. A. 2. l. 6. for and read or pag. 53. A. 1. l 18. for the read though pag. 74. A. l. 1. 3. for bound read borne pag. 102. A. 1. l. 7. for Communication read Commination p 103. l. 1. read to bring in and aduance so for confirme l 12. read conforme pag. 109. A. 1. l 5. for degrees read decrees pag. 112. l. 26. for taking read lacking an ordinary oath in some countries pag. 131 A. 2. l 9. for deuill read euill p. 154. l. 14 for remissiues read remissenesse p. 155. A. 2. l. 12. for wates read wakes a terme well knowne in Lancash pag. 167. l. 7. for sext read sexe p. 172. A. 1. l. 8. for immodesty read modesty p. 217. A. 1. l. 5. for of read it pag. 229 l. 1. place or betweene profession and power pag. 237. A. 1. l. 8. adde thirdly and pag. 246. l. 6. for 3 set 4 pag. 258. l. 3. adde these words and doth nor pardon pag. 270. A. 1. l. 3. eschew read reschew or raise vp pag. 313. A. 1. l. 16. for desire it read desire after it pag. 367. l. 3. blot out of pag. 371. l. 21. for intermission read intermissiue p. 378. A. 1. l. 2. for life our life read life of our life Multis non mihi Question WHat is Catechizing A. A diuine ordinance perpetually requisit in the Church Deu. 11.19 1 Cor. 3.1 Heb. 6.1 2. wherein the principles of Christian Religion are familiarly laid open to the capacity of the ignorant by way of question and answer Q. Who are to performe this duty A. In publike the Pastor of euery congregation Mat. 28.19 Gen. 18.19 Deut. 6.7 he is to doe it or by his Curate or lawfull Deputy to see it done In priuate Husbands are to Catechize their Wiues Parents their Children Masters their Seruants Schoole-masters their Schollers God-fathers and God-mothers their vndertaken charge Q. Who are they that are publikely to be Catechized A. Either those who being of yeeres of discretion are not yet baptized but desire to be whether they be the seed of beleeuing Parents or Proselyt's Prou. 22.6 1 Pet. 3.15 Or else such as are already baptized who stand bound to learne and giue account of their faith as the Lord shall enable them Q. Why is this exercise so requisite in the Church A. First because it is the best remedy against naturall ignorance Prou. 29.18 Gen. 4.3 Secondly it helpes to cure the backwardnesse of many superiours who neglect it till feare of publike censure driue them to it Thirdly because it is ancient hath euer beene inioyned to all sorts in euery age and place and that profitably to procure obedience preserue order and vnity in the Church for matters of faith to ground children helpe weake memories confirme the strongest to remoue rudenesse and to restraine prophanenesse in all Q. How may this duty be performed publikely A. First by insisting on a set portion of Scripture containing a principle of Religion Luke 4.17 Heb 6.2 touching Mans creation Fal Redemption duty after c. Secondly by vnfolding the summe of al things Catechetically necessary to be knowne or donâ— though without a text both wayes commendable yet for vniformity it is best that there should be one such fully compleate Catechisme generall Q. What Catechisme should Diuines make vse of in this case A. That Catechisme is most fit and conuenient Rom. 13.1 2. 1 Cor. 10.33.11.16 to be explained in the assembly which is inioyned by publike authority exprest for vs in our booke of Common Prayer being agreeable to Scripture containing all fundamentall points necessary to saluation both for beliefe and practice if fully vnderstood Q. How many parts are there in that Catechisme A. Two the first declareth what is done for vs by the Church in our baptisme the second shewes what the Church requireth to be done by vs after baptisme as first to forsake the Diuell and all his workes
the pompes and vanities of the wicked world with all the sinnefull lusts of the flesh neuer to follow nor bee led by them Secondly to beleeue the Articles of the Christian faith Thirdly to know and keepe Gods holy will and Commandements all the dayes of our life Fourthly to pray and receiue the Lords Supper often Q. What is Baptisme A. The first Sacrament of the new Testament Mat. 28.19 Acts 8.36 whereof all within the Couenant must with all conuenient speede partake being washed or sprinkled with water by a lawfull Minister in the Name of the Father Sonne and holy Ghost Q. What is done for vs in Baptisme A. Three things first the giuing of the name a practice very ancient and vsefull Q. To whom belongs it to giue the name A. Vnto the parents properly by their permission Gen. 2.19 Luke 2.21 the sureties or Minister may doe it sometime neighbours haue done it Ruth 4.17 Q. Why are names to be giuen vs and why then A. First for distinction sake Gen. 3.20 1 Sam. 4.21 Mat. 1.21 23 that one might bee knowne from another and euery one called by his right name Secondly for signification to put men in minde of some good by their names Thirdly then giuen that as often as we heare reade or write our names Reu. 17.3 we might remember the Couenant made betweene the Lord and vs. Q. What ought Christians to auoid in giuing names A. Three things especially First presumption that none giue the Name of God the Father of Christ of the holy Ghost or of some Theologicall graces As Iehova Adonai Elohim Iesus Emmanuel Holy or Holinesse Faith hope loue c. Secondly affected and offensiue curiositie by making a singular composition of many words which in another language might in ours cannot well make a name as feare God doe well c. Thirdly scandall and prophanenesse by making a iest of names or giuing idle harsh-sounding heathenish names Q. What is the second thing done in Baptisme A. The bringing and receiuing children into a particular visible Church Mar. 10.14 admitting thē to the vse of Christs ordinances and priuiledges of the same Q. What is the third thing A. The signifying exhibiting and sealing to the party baptized 1 Pet. 3.21 his or her ingrafting into Christ remission of sinnes and imputation of Christs righteousnes vpon a conditionall Couenant Q. What is that Couenant A. That God will bee our God for euer 2 Cor. 6.18 Eze. 36.25 26. forgiue vs our sinnes and saue vs if we will be his people cleaue vnto him with purpose of heart loue and serue him aboue all other Q. Can wee doe this of our selues A. No God therfore in baptisme seales also vnto vs the promise of his grace thereby to enable vs. Q. What is that grace A. Not any one but the spirit seed and root of all graces our right vnto all Acts 2.38.22.16 is sealed in baptisme although the actuall possession and manifestation come long after sometimes by the vse of some other ordinance Q. Is this Sacrament absolutely necessary to saluation A. No God may conuey grace without it 1 Cor. 15.29 Rom. 2.28 Iohn 3.5 who hath not tyed his grace to it none may sleight it it is necessary in regard of Christs institution as an ordinary outward meanes of saluation nor condemne such who depart this life neither receiuing nor contemning the Sacrament Q. Who may receiue this Sacrament Mark 10.14 Acts 8.37.16.33 1 Cor. 7.14 A. Reasonable creatures only either Aliens conuerted or infants borne of beleeuing parents within the Couenant Papists abuse it baptizing Bels and Ships in a more solemne manner then children Q. By whom ought children to be baptized A. By lawfull Ministers Mat. 28.19 to whom the seale and power to preach the Gospell is committed Q. Where and when should they be baptized A. Neither time nor place set downe in Scripture therefore it may be giuen at any time in any place if respect be had still to the commands of our Gouernours Mat. 3.6 Acts 8.38.16.33 who haue thought the Church to be the most conuenient place and the Lords Day the fittest time for administration thereof when all the people are assembled to pray to teach and to learne the Word of God Q. How is this Sacrament to be administred A. According to Christs institution that this may be better vnderstood we must know there is something required from euery one present Q. What are required of the person to be baptized A. Three things First presentation of him or her selfe to the congregation Secondly 1 Sam. 1.24 confession of the Faith Thirdly promise of future obedience Matth. 3.6 Q. How can infants performe any of these A. Yes all vertually in and with their beleeuing parents actually by their sureties 1 Cor. 7.14 who promise it for them Q. But is not that a rash and dangerous promise A. No if rightly vnderstood for first it is but a conditionall promise if the Lord giue his promised grace Secondly it is but a charitable expression of Christian hope grounded vpon the knowne parents and the continued meanes Thirdly for their security Gen. 17.7 Prou. 6.3 they haue the Word of God that he is and will be the God as of the faithfull so of their seed onely men should bee wisely sparing and carefull what and for whom they promise Q. What are required from the Minister baptizing A. First that he haue what is essentially requisite as the matter of baptisme and that is cleane water Secondly Matth. 3.11 Iohn 3.5 that he keep the ordinary forme Thirdly that he obserue conuenient circumstances Acts 8.36 Math. 28.19 blessing of the water dipping or sprinkling water on the parties and instructing of the sureties if there be any Q. May men lawfully adde or alter Ecclesiasticall Ceremonies about a Sacrament A. First Deut. 4.2.12.32 to the essence of a Sacrament no man nor men on earth may adde any thing no more then to the Word Reu. 22.18 1 Cor. 14.40 Secondly to the circumstances Ecclesiasticall Gouernors may adde or take away for weighty reasons grounded vpon the neuer failing Word prouided they no way adulterate the substance thereby Q. What aduice may seasonably here be administred A. First that none be superstitiously conceited about meere Ceremonies enioyned and vsed by the Gouernours of our State to make thē a part of Baptisme that it should not bee where they are not Secondly that none be so offended by them as to leaue the society to iudge no Minister better onely for refusing Rom. 14.13.14 1 Cor. 11.16 2 Cor. 10.32 33. nor any worse only for subscribing vnto them rightly vnderstood Thirdly that all learne submission to their lawfull Gouernours as in things necessary much more in things indifferent studying the peace and quiet of the Church in all things praying and waiting patiently the Lords leisure Matth. 3.12 if any thing there
be that offend Knowing that he keepes the fanne in his owne hand to purge his owne floore at the time appointed Q. What are required from the whole assembly A. First that they stay till the Sacrament be finisht Secondly that they pray heartily for the persons baptized Thirdly that they meditate seriously of the spiritual mystery how the inner man is to be washt in the blood of Christ Q. What bee the fruits and chiefe benefits of baptisme thus administred and receiued A. Many First the persons partaking thereof are declared to be the adopted Sons of God Gal. 3.27 Rom. 6.3 which may be discerned after by their loue of him and likenes to him Secondly their vnion with Christ as members of his mysticall body is thereby made visible which by communication of grace and communion with Saints is after made infallible Thirdly Rom. 4.11 their heauenly inheritance is sealed vnto them breeding in them a longing desire after the possession thereof Fourthly Act. 22.16 their soules are cleansed from the filth of sin which appeares vnto them afterwards by their true faith and repentance 1 Cor. 12.13 Fifthly the Spirit is therein conferred which shewes it selfe in its seuerall operations afterward Sixthly the new couenant is thereby naturally confirmed Ier. 31.31 betweene the Lord and his people Ezech 37.26 all worldly receiuers comming to yeeres of discretion are mindfull of this and carefull in the vse of meanes to procure and nourish the Spirit of Grace Q. Which is the first oâ— those things the Church requires to be done by vs after Baptisme A. Eschewing all euill vnto which we are deceitfully perswaded and tempted by the diuell the world and the flesh Q. Why then dare not you sweare lye prophane the Lords Day drinke drunke wallow in vncleannesse coozen follow euery fashion boldly embrace the corruptions of the time for aduancement as others doe A. No because I haue made a couenant with the great and glorious Lord God of heauen earth to forsake them which I must do as I hope to be saued Q. What is the next thing to be done A. To assent vnto that credible truth proposed vnto vs in that Creed commonly called the Apostles Creed Q. What is the Creed A. A briefe confession of some principles of Christian Religion and no prayer as too many old and young abusiuely make it Rom. 10.10 1 Tim. 6.13 because they haue often seene and heard parents teach their children this Creed together with other prayers kneeling Q. Why is it called the Apostles Creed A. Not because they were the pen-men and disposers of it in this forme of words but first to distinguish it from other Creeds secondly because it is a truth collected out of their writings by some of their immediate followers and in honour of them called after their name Q. What is the chiefe subiect or matter of the Creed A. God and his Church God in the vnitie of essence and trinitie of persons Father Son and holy Ghost with their proper works specially applyed to euery person his Church with the properties and priuiledges thereof both contained in these twelue Articles following I beleeue c. Q. Which is the first article in the Creed A. I beleeue in God the Father Almightie maker of heauen and earth Q. What is faith here meant A. A gift of God Acts 26.27 Heb. 1.1 whereby men are perswaded to assent vnto the truth of God proposed vnto them in this Creed by the true Church with application to themselues Q. What is the manifest act of this faith A. To beleeue with limitation to the person I beleeue not implicitly as the Church beleeues nor blindly Hab. 2.4 Marke 9.23 24. because the people of God beleeue it but obediently because it is a part of Gods reuealed truth Q. Why doe you say I beleeue and not We beleeue A. Because euery one must haue a speciall faith of his own 1 Pet. 3.15 Rom. 14.11 and make confession of these things by and for himselfe distinctly Q. What doe you meane when you say I beleeue A. First I doe acknowledge these articles to be true agreeable vnto the rule of truth Secondly I doe make an outward confession of that my knowledge and assent Thirdly I doe specially apply that confession to my owne particular person Fourthly I doe heartily resolue to maintaine it vnto death Q. What is the proper obiect of this faith A. God and his truth reuealed concerning himselfe and all things else needfull to be beleeued Ioh. 14.1 Q. What doe you beleeue concerning God A. That there is but one God Iohn 5.7 and three persons in essence glory and power coequall and coeternall Q. What is reuealed and contained herein for you to beleeue of the first person in Trinitie A. First that he is the Father Eph 4.6 both in regard of his naturall Son and other his adopted children Secondly that he is Almightie Ioh. 1.18 in the manifestation of his power as his attributes and works declare Thirdly 2 Cor. 6.18 that he is Maker of heauen and earth that is of all things being in Acts 17.24 and betweene heauen and earth Q. What doe you learne hence when you call God Father A. I learne First to magnifie the goodnesse of God Rom. 11.22 that I who am by nature a childe of wrath by free grace am made a childe of God Secondly to honour and obey him as a Father Mal. 1.6 then to expect a childs portion from him Thirdly Matth. 5.48 the dignitie of true beleeuers in this that they are the children of God 1 Ioh. 3.1 Q. What learne you when you say you beleeue He is Almighty A. I learne First to feare his threatnings and so to be daily humbled at the sight of my owne vilenesse Gen. 17.1 Iohn 10.29 Rom. 8.31 Secondly not to doubt of his promises nor be dismayed by a multitude of enemies Thirdly neuer to despaire of the conuersion of others during life nor of victory ouer my owne strong and long-preuailing corruptions God is Almighty Q. What doe you learne from the manifestation of his power in the creation of heauen and earth A. I learne First to behold the goodnesse of God in his creatures Psal 19.1 Iob 38.31 Psal 147.9 not wantonly to gaze on them as on a painted cloth but to see therein and admire his glory Secondly to shun all abuse of the creatures they are the workemanship of God Thirdly that all the vertue beautie comfort and content men reape from and see in the creatures is from God Fourthly that nothing falls out in either but according to his disposing pleasure Q. Which is the second article A. And in Iesus Christ his only Sonne our Lord. Q. What is contained in this Article A. A description of the second person in Trinitie with the necessitie of my apprehension and confession of him Q. How is he described A. By his
A. It cannot be exprest described it may be darkly and afarre off Psal 36.9 to consist First in an immeditate fruition of God when the Saints shall see know loue and reioyce in him perpetually 1 Cor. 2.9 Secondly in a perfect Sabbath when the Saints shall serue him both for matter and manner according to his owne Will Iohn 17.21 Iere. 31.3 2 Pet. 1.11 without Popish trinkets wearinesse or distraction Thirdly in the continuance and duration of both immutably euerlasting without any possibility of loosing or lessening Q. What is it to beleeue life euerlasting A. First to haue the life of Grace begun here as the manifestation of election and the earnest of glory Iohn 4.14 for none can rightly beleeue it but hee that hath it Reu. 2.17 Secondly Phil. 1.6 to assent vnto the truth of God concerning the immortality of the Soule and the life to come Iohn 20.28 Thirdly to be assured Reu. 2.10 after the examination of my estate that I am one of those to whom this priuiledge belongs Fourthly to resolue vpon fidelity in Gods seruice till death that hee may glorfie his Name by bestowing vpon me this Crowne of life Q. What must a Christian doe to attaine it A. First he must endeauour to keepe the Commandements Eschew euill doe good Mat. 19.17 and liue for euermore Secondly he must sow to the Spirit Psal 34.12 13. and liue holyly He that soweth to the Spirit Gal. 6.8 shall of the Spirit reap Life euerlasting Thirdly he must be constant in both Rom. 6.22 in a right manner Reu. 2.10 to a right end till the Lord call him away Q. How may a man know whether this life bee begun in him A. First by the death of sinne Rom. 6.11.12 for the dominion thereof in his affection Secondly by an inward griefe for corrupt motions blasphemous thoughts and carnall inclinations Col. 3.5 with a daily fighting against them Rom. 7.24 1 Iohn 3.14 2 Tim. 4.8 Acts 9.6 Thirdly by a communicating loue to the Saints on earth Fourthly by an inward longing after Christs second comming Fifthly by a hearty submission of himselfe to the whole reuealed Will of God Q. When is this life wrought in the elect A. By degrees and at seuerall times partly in this life by the spirit Iohn 17.3 nourishing the incorruptible seed of the Word more fully immediately after death but most fully compleatly after the Resurrection of the flesh 10.10 Q. What doe you learne from this confession and description A. First that there is a reward for true beleeuers Secondly Rom. 6.23 Psal 19.11 1 Tim. 4.10 Heb. 11.35 that euerlasting life is the end of my faith and labours Thirdly to preferre that life aboue this moment any life I now enioy and the meanes to attaine that aboue the meanes to preserue this Fourthly to assure my heart aboue all things of the beginnings thereof 1 Tim. 6.19 Heb. 10.36 and to endeauour in the vse of meanes all my dayes Fifthly patiently to suffer the Lord to worke it in me how and when he pleaseth saying Amen to his prescriptions Quest Supposing a Christian thus farre right for his faith what is next to be done for saluation A. An endeauour to know and keepe the Commandements of Almighty God Q. How many are there A. Ten Exod. 20.1 2 3 4 c. Q. Which is the first Commandement A. Thou shalt haue no other Gods before me Q. What is the meaning of this Commandement A. 1. That there is but one true God to whose lawes I am absolutely bound Secondly that all spirituall seruice and diuine worship inward or outward 1 Iohn 5.7 is due and must be performed by me to that God Matth. 4.10 Thirdly that I may not make to my selfe Deut. 6.14 nor worship any other God Q. How can a man make to himselfe other Gods A. By robbing the true God of his honour and glory and giuing it to that which is not God as first by faigning gods which haue no being but in imagination onely Secondly Ios 24.25 2 Tim. 3 4. by admitting dangerously-false conceits of the true God Deut. 6.14 in priuate thoughts or prayer which haue no ground in Scripture Thirdly Ier. 3.11 by giuing diuine worship to any other beside the true God whether Angell Saint c. Fourthly by seeking and affecting any of the creatures before or more then the Creator as the couetous luxurious selfe-seeking vaine-glorious man doth c. Q. What is commanded here A. First that I should cleaue vnto Iehoua as the onely true God submitting to his lawes Mat. 22.37 seruing him and seeking his glory with all my heart Secondly that I doe this to him onely according to his will Q. What duties are you to performe by vertue of this command A. Many first to labour after a sufficient Ier. 9.24 Iohn 17.3 1 Ioh. 5.10 Psal 34.8 and sauing knowledge of the Lord as hee hath reuealed himselfe in his Word Secondly to beleeue the Word of God both for the precepts threatnings and promises therein contained Thirdly to place my whole affiance in him as reconciled through Christ which includes filial feare sound hope confidence and flexible humility considering his excellency and my vilenes Psal 31.23 1 Iohn 4.19 Reu 3.19 Phil. 4.4 Ephe. 5.20 Rom. 12.12 Heb. 10.36 Fourthly to loue him simply for himself friends we may loue in him enemies for him and creatures as sent vs from him Fifthly to be zealous for his glory sincerely moderately and seasonably Sixthly to reioyce in the Lord alwayes both in times of peace and persecution Seuenthly to be thankefull for euery thing health and sickenesse prosperity and aduersity Eighthly to be patient vnder the crosse ordered by his prouidence for the chastisment and tryall of his children 1 Cor. 6.20 Mâ—l 1.6 and must bee borne cheerefully meekely and constantly Lastly to honour God First priuately by my selfe or with others reading praying conferring singing of Psalmes Col. 3.16 1 Cor. 10.31 Psal 27.4 Prou. 3.9 Deut. 10.20 Mat. 10.32 eating drinking buying selling and all to the glory of God Secondly publikely by ioyning with the true Church which the Scriptures doe demonstrate by furthering the true Religion swearing by his name being lawfully called and by confessing the truth boldly in the face of the enemy Q. What is here forbidden A. To set vp any other God in my heart to giue diuine worship to any other thing not to conceiue aright of the true God Ios 24.23 Gen. 35.2 or not to performe this spirituall seruice to him onely Q. What sinnes are you especially to auoyde by vertue of this prohibition A. Diuers as first denying of God directly or by consequence Rom. 1.19 when men liue as if there were none or none such as the Scriptures declare Tit. 1. ult Secondly multiplying of Gods either with the idolatrous
God and praying vnto him for a blessing vpon the whole Q. Why this day instituted to bee kept thus holy A. First Exod. 31.13 1 Thes 5.23 that all may know who heare and know of such a day the Lord to be the sole author of sanctification Secondly for the preseruation of our publike Ministrie in the exercise of doctrine and discipline 1 Cor. 16.2 Acts 2.1 Ephes 4.13 therfore the chiefe Actors in the publike sanctification of this day Ministers are enioyned by the Law to reside vpon their particular charge Thirdly that the Church might one day at least in seuen be gathered together visible Deut. 5.14 Exod. 22.31 to giue strangers good example to signifie their meeting in Christ as members of one bodie to exercise and haue their graces increased and to show their hope of a future meeting one day in Heauen neuer to part Fourthly for a helpe of humane frailtie and weakenesse not able labour continually without rest exceeding subiect to forget God and his seruice 1 Pet. 1.16 Leuit. 10.3 Fifthly to teach men what they should be holy c. as also what they may expect if they be such an eternall Sabbath of rest from labour feares sinne and all the euill consequents thereof Q. What benefit is there in keeping this day holy A. Much euery manner of way for first it is an expression of obedience vnto Gods command 1 Sam. 15.22 and Euangelicall obedience is better then any legall Sacrifice Iohn 9.16 Secondly it is a signe of grace and of the filiall feare of God Esay 56.2.58.14 Thirdly it is a spirituall Faire or Market day for the inner man as we haue many for the outward carefully obserued Fourthly men thereby are made more holy procuring Gods blessing on them and theirs all the weeke after a conscionable keeper of the Lords day cannot but walke with God euery day Q. What is forbidden in this precept A. All pollution and prophanation of the Lords Day Exod. 34.21 as First not keeping it but following worldly businesse Esay 113 14 Amos 8.5 Secondly keeping it superstitiously the outward rest without any inward disposition towards sanctification Thirdly mispending it in worldly thoughts and constant vncheerefulnesse in euery dutie Fourthly abusing it Esay 58.13 Exod. 32.6 by idlenesse vanitie in prophane talke games and pastimes and impietie by feasting immoderately gluttonie drunkennesse with all vnprofitable meetings Thou shalt doe no manner of worke Q. May men doe nothing on that day A. Yes the workes of the day as First of pietie touching the being or wel-being of that seruice which is to be performed vnto God Math 12.5 Iohn 7.23 Mat. 12.11 12. Luke 6.9 Secondly of charitie concerning the being or wel-being of the creature as feeding of cattel releeuing those in distresse visiting the sicke dressing necessarie prouision making and keeping peace c Hither referre the labour of Physitians and Mid-wiues c. Thirdly of necessitie vnfained as the labour of Mariners on the Sea fighting of souldiers in defence of their countrie it is lawfull to doe good on the Sabbath Day Q. How then is it most vsually prophaned amongst vs A. First when men rest not from seruile works that day either in regard of the mind by sinne or bodie by an improuident ordering of businesse or referring some worldly affaires purposely to that day so making bold to borrow a part of Gods time Exod. 16.29 Esay 58.13 Matth. 20.6 1 Kin. 18.21 to ich out their owne whereby they are hindered wholly or made very vnfit for Gods seruice Secondly Acts 26.28 when men rest from labour but sanctifie not making rest the end when indeed it is but a meanes to a further end idlenesse condemned all the weeke cannot bee allowed that day Thirdly when men rest and sanctifie partly giuing one halfe to God another to themselues for profit or carnall delight running to Ales wakes or reuels gaming dancing drinking c. The Lord saith Remember to keepe the whole day these forget one halfe Fourthly when men rest and sanctifie it wholly themselues but regard not those within their gates Neh. 13.19 Amos 8.5 6. they are sent on iournies set to drie Mault kept in to prouide for a Mundaies Feast c. Fifthly when men rest and sanctifie it wholly both by themselues and theirs but not to the right end they could be content if there were none or not so much preaching or that it were quickly past Q. What doe you learne from this precept thus explained A. First a necessitie of ceasing frō all seruile labour for our pleasure or profit on the Lords Day superiours may not depriue their inferiours of this priuiledge Secondly to dedicate it wholly to his seruice in spirituall exercises with cheerefulnesse and delight Leuit. 19.30 Ios 24.15 Gen. 18.19 Thirdly to permit none within my charge publike or priuate to be idle or ill employed that day through my default 1 Tim. 5.17 Phil 2.29 1 Thes 5.13 Fourthly to affect and reuerence the Ministerie as the meanes vnder God of this daies sanctification where this is wanting all humane lawes are not able to preuent a prophanation Fifthly to confine my thoughts words and actions that whole day to religious obiects or to others in order there vnto Q. Which is the fifth Commandement A. Honour thy Father and thy mother that thy daies may be long in the land which the Lord thy God giueth thee Q. Why is this made the first precept of the second Table A. First to show that vnseparable connexion which is betweene the seruice of God and the loue of our neighbour Mat. 22.37 39. hypocrites diuide them when good Christians looke vnto both Secondly because this is the foundation of obedience vnto the rest that follow respect to superiours keeps men from killing stealing c. Ephes 6.2 Thirdly because it containes a promise which preuailes much with men and ought to precede the worke as a motiue to encourage Q. What is the meaning of this Commandement A. First that when men haue disposed of their hearts and bodies for the seruice of the true God they must then thinke of their dutie towards men Math. 6.33 1 Pet. 2.17 and not before Secondly that amongst men speciall regard must be had to superiours 1 Tim. 2.1 2 3 Thirdly that humane societies doe consist and are preserued in being and order by the due performance of mutuall duties Q. What doth it containe A. Two things First a precept honour thy Father and Mother Eph. 6.1 2. Secondly a promise that thy daies may be long or then they shall be long which is not absolute but conditionall as it may stand with Gods glorie and be good for the obedient childe of God Q. Who are meant by Father and Mother here A. All superiours in calling Phil. 2.22 Ios 7.19 1 Cor. 4.15 2 Kin. 5.13 Prou. 22.7 1 Tim. 5.1 2. age gifts such as
blessing Thirdly seasonably and as meanes is offered to prouide things honest euen for this life nourishing them 1 Tim. 5.10 bringing them vp in some lawfull calling Ephes 6.4 timely marrying them as the Lord shall direct Fourthly 1 Cor. 7.36 to keepe them from places of danger and lewd company Q. What is the duty of children towards their parents A. First to loue and obey them in the Lord Col. 3.20 although they be carnall or meane in condition Secondly reuerently to submit vnto them while they command instruct correct c. Gen. 31.35 Thirdly to be thankefull vnto them for their care and paines in our education expressing this thankefulnesse by praying for them Heb. 12.7 Prou. 23.22.27.10 as they shall see them stand in need reioycing their hearts and crowning their heads by our vertuous life helping them in all their wants according to our power louing their friends for their sakes and defending their honour both in life and death Q. What is the duty of Masters in the Family towards their Seruants A. First to bee alwayes mindfull they themselues haue a Master in heauen Col. 4.1 doing as they would be done vnto Iob 31.13 Secondly hearking to them and reasoning with them meekely 1 Tim. 3.5 Thirdly commanding them things lawfull and possible Fourthly carefully prouiding for the good of their soules by teaching them and praying for them requiring from them no seruice on the Lords day but such as may stand with the true sanctification thereof Ephes 6.9 2 King 5.13 Fifthly gouerning them as fellow-seruants children nay brethren in Christ Sixthly Rewarding them as the Lord hath blest vs and their seruice to vs knowing that it is a great blessing to haue a good seruant paying them their wages duly rather more then lesse Gen. 39.5 Iam. 5.4 preferring them as we may and respecting them euer after kindly Seuenthly the last Prou. 17.2 not the least duty to bee carefull whom they entertaine Psal 101.6 and to keepe no irreligious incorrigible persons enemies to God long in their family Q. What is the duty of seruants A. First to seat themselues where they may serue God as well as man Secondly to feare 1 Cor. 7.21 Mal. 1.6 reuerence and honour their Masters whether good or bad Thirdly to bee content with their wages not coueting to bee commanders before their time Fourthly 1 Tim. 26.1 Col. 3.22 23. humbly to submit to their commands and deserued correction without murmuring or answering againe 1 Pet. 2.18 Fifthly to be faithfull no way wasting their Masters goods Tit. 2.9 or divulging secrets and painefull for the good of their Masters Gen. 24.12 Sixthly to pray vnto the Lord daily to direct assist and blesse them about their Masters businesse Seuenthly to bee humble gentle and sparing in words Q. What sinnes are hero forbidden A. All which are contrary to the formerly mentioned duties with all like vnto them and all occasions leading to the dishonour of our selues or others especially superiours Q. What sinnes are here condemned in Magistrates A. First to walke vnworthy of honour sordidly proudly 1 Sam. 15.27 lightly dissolutely c. Secondly to gouerne tyrannously Thirdly to passe sentence partially 2 Kin. 3.14 Fourthly to correct furiously and for carnall ends 2 King 10.6 Fifthly to heare or see God dishonoured patiently Q. What in Subiects An. First to curse or rise vp in their owne thoughts against their rulers Eccl. 10.20 to despise them in authority by vnreuerent behauiour Secondly to disobey their lawfull commands Thirdly Rom. 13.2 to deny their iust demands for their owne maintenance and better support in their places Matth. 15 6 Fourthly to resist or murmure against their correcting power Prou. 15.10 Fifthly to liue vnder them and receiue benefit by them 1 Tim. 2.1 2. without praying and praising God for them Q. What sinnes are condemned in Ministers A. First Symonie so called either from the fact of Symon Magus Acts 8.18 or the wicked practice of our couetous patrons who will not present till they See-mony whereby men runne and indirectly purchase places for themselues before they bee called Cant. 1.6 Ezec. 44.8 1 Tim 4.12.16 Secondly carelesse non-residencie either not teaching or teaching to no purpose Thirdly euill examples in life and conuersation when they are intemperate irreligious vncharitable couetous c. Q. What in the people A. First carelesnesse of them not weighing much whether they haue any or none Amos 7.12 13. good or bad when they are the greatest blessing or iudgement that can befall a people Secondly disobedience and disrespect vnto them Deut. 18.19 Gal. 6.6 manifested by not hearing not practising or not making them partakers of all their temporall good things Q. What sinnes are here condemned in Schoole-masters A. First disability Secondly imprudencie seene either in a neglect of their calling following it amisse or not discerning the nature of children Thirdly impiety omitting one halfe of their duty teaching but not correcting or correcting but not instructing them in faith and manners Q. What in Schollers A. First idlenesse and negligence not hearing what their Master teacheth or not caring to learne what they heare Secondly disobedience not doing what is commanded or doing it in an vndutifull vnreuerent manner Thirdly repining and murmuring at moderate correction which is one of Gods ordinances Fourthly complaining abroad without cause and hearing their Master euill spoken of with delight and consent Q. What sinnes are here condemned in Husbands A. First to hate their Wiues so as to beate them driue them from bed or board denie them competent maintenance according to abilitie 1 Tim. 2.11 1 Pet. 3.7 Secondly basely to betray their wiues for gaine Thirdly to neglect or omit their instruction either out of ignorance because they cannot or out of weakenesse that they dare not so more wiues perish then either seruants or children for want of knowledge Col. 3.19 1 Kin. 11.4 Fourthly furiously to rule with a kind of rigorous tyrannie stamping chaffing frowning threatning as if their wiues were slaues Fifthly fondly to dote vpon them and so to become their vnderlings contrarie to the order of nature Q. What in wiues A. Fiâ—st to reiect the coniugall yoke put on them by the Lord 1 Tim. 2.11 12. and to vsurpe vnlawfully and to their owne disgrace dominion ouer their Husbands 2 Sam. 6.16 Secondly not to cherish and reuerence their Husbands as the head and chiefest part of themselues Thirdly to prouoke them by words gesture and doing that in the house which being of an indifferent nature they know will be displeasing vnto them Fourthly to hinder them when as they were appointed to bee helpers and this may bee done First Prou. 7.11 12. by idlenesse Secondly euill housewifery within dores or wanton gosipping abroad Thirdly pride feeding or cloathing themselues and their children beyond
Q. What doth this petition presuppose A. First that Gods children during their militancy are subiect to euils Rom. 7.9 Psal 34.19 Eph. 6.12 both of sinne and punishment Secondly they haue many combates with all sorts of euill 2 Tim. 2.24 especially with sinne Satan and wicked men Thirdly that they haue no power ouer nor vnder these euils Psa 103.14 to helpe themselues Fourthly that God their Father the chiefest good is of more power then the greatest euill Fifthly 2 Pet. 2.9 although the Lord doe not suddenly Prou. 18.10 yet he will seasonably deliver his children that call vpon him Sixtly that euill in the euill should bee more earnestly opposed and praied against then euill in the good Q. What must wee doe that this petition may be granted A. First we must beware of men Mat. 10.17 2 Thes 3.2 euill tyrannous and bloody as of the diuell Secondly wee must not cast our selues into any euill 1 Thes 5.22 nor affect it if we be ouertaken with any Thirdly wee must make vse of that strength and skill God hath bestowed vpon vs for such ends 1 Sam. 17.37 Fourthly 2 Cor. 1.10 we must ground our selues vpon some former experience of Gods power and mercy that he hath doth and will deliuer Psal 50.15 Fifthly wee must be thankefull for deliuerances receiued Sixtly we must not reward euill for good Prou 17.13 unto any whosoeuer doth so euill shall not depart from his house Q. But I haue prayed long obserued the former conditions and yet finde no deliuerance A. First to call and cry heartily for helpe vnder the burden of miserie is some part of freedome Secondly Rom. 8.26 know the ransome is paide oftentimes long before the prisoners bee freed Thirdly Iob 33.24 Psal 42.2 it may seeme long vnto thee through thine owne weaknesse the multitude of enemies and griefe conceiued by absence from thy Fathers house yet deliuerance will come and is comming daily 1 Cor. 15.23 Iames 4.3 some are deliuered euerie moment but euerie man in his owne order Fourthly suppose thy selfe delighted with some secret euill Acts 27.20 2 Cor. 1.9 if after a long vse of the meanes thou findest no strength against it Fifthly mans greatest necessitie is Gods opportunitie Q. What doe you learne hence A. First that any euill and euill onely is opposite to the libertie of Gods children Iohn 17.15 Secondly that God our Father is the author of deliuerance Psal 34.19 hee onely knowes how to deliuer the godly out of temptations Thirdly 2 Pet. 2.9 that this is the last petition wee are to make vnto God the hardest thing to get and longest in getting Fourthly vpon the apprehension or sound hope of deliuerance we must remember our dutie Luke 1.74 being deliuered out of the hands of enemies to serue him in holinesse and righteousnesse all the daies of our life Q. Which is the third part of the prayer called the close or conclusion of all A. For thine is the kingdome power and glorie for euer and euer Amen Q. What is the meaning of this conclusion A. First that God doth deliuer his children for manifestation of his power and Maiestie and that the glory of praise must bee returned vnto Esay 44.23 him after euery deliuerance for the praise of his glory Secōdly Psa 50.15 23 that a praier rightly framed doth rauish the heart and mooue it with admiration to breake forth into the praises of God Thirdly Psa 57.7 8. that petitioners may and ought with modestie and humilitie alleadge reasons out of Gods Word why their petitions should be granted Exod. 32.11 12. as Moses and Iosua did our Sauiour confirming their practice by his doctrine here Fourthly Ios 7.9 that men before they cease praying should manifest some confidence by words gesture or both of acceptation with God and a gracious answer in season Q. What are we to vnderstand by these words Thine is the kingdome A. First Psal 50.12.103.19 a speciall proprietie God hath in all kingdomes of Heauen Earth and Hel◠both for ordination and disposition Secondly an absolute independencie of God in regard of his soueraigntie 1 Chr. 29.11 all vpon him he depends vpon none teaching all superiours three things Rom. 13.1 First that they are Gods deputies Secondly they must command for him and the benefit of his Kingdome Luke 16.2 requiring obedience to his lawes Thirdly to him must they yeeld account of their places Q. What conceiue you is meant by these words thine is the power A. First that God is able to doe whatsoeuer he will Psal 62.11.115.3 power belongs vnto God Secondly that all created power is borrowed and communicated from that fountaine of power and being 1 Chron. 20.12 teaching Gods Children three things First there is no power to hurt them without his permission Secondly no power can helpe them but by his free donation Ier. 32.27 Thirdly to seeke vnto him and depend vpon him Q. What is the meaning of these words Thine is the Glory A. First that all true honour and glory is in and from God Secondly Reu. 5.13 Luke 2.14 that glory must be ascribed vnto him by men all their prayers directed to his glory teaching Christians three things First Psal 115.1 if men offer vs glory by a good report deseruedly in praise and commendation wee must offer it to God againe if not we must be contentedly patient knowing all honour and glory both diuine and humane are his to dispose fret not because you haue no more enuie not others enioying more liue well seeke it not and you cannot want it Ioh. 5.44.12.43 Secondly that no glory is worth any thing except it be diuine in and from God Thirdly Acts 24.16 that they neither esteeme nor affect any other which cannot be got nor kept with a good conscience Q What intends our Sauiour by the addition of these words for euer and euer A. First that Gods soueraigntie is made incomparable by eternitie Psal 90.2.145.13 Secondly that glory and power to heare prayers and grant requests alwayes were and alwayes shall be his Thirdly 99.1 that the grants of God to his humble petitioners are constantly immutable and eternally durable teaching vs two things First by constancie in good men come nearest to the nature of God Rom. 11.29 Heb. 13.8 Secondly no place can hinder nor time depriue vs of Gods blessings yesterday and to day he is the same for euer Q. What doe they all containe together A. Three things First reasons why the Lord may and should grant the former petitions drawen from diuers considerations First Luke 18.7 8. of his regall authoritie it is the part of a King to receiue and answer the complaints and petitions of his Subiects Secondly 1 Iohn 5.14 15. of his absolute abilitie to giue more then wee deserue or can desire
one finde no markes of Election no signes of an effectuall calling nor progresse in grace after many calles Mar. 20.6 1 Cor. 15.8 2 Pet. 1.10 A. First let such an one feare not despaire of the power and goodnesse of God there are diuers houres of calling in the day Secondly let him acknowledge the hinderance in himselfe and search for it Thirdly let him make his case knowne to some experienst Christians Fourthly let him double his diligence in the vse of all holy means with constancy the Lord will be entreated Q. What thinke you of such as being called often neglect or refuse to come A. First Luk. 17.1 2. some fault may be in the messenger calling as First in his person weakening and discrediting his doctrine by his life Secondly in the manner of deliuery of his message after a cold heartlesse fashion seldome working on the affections of any then their case is lamentable Secondly if the fault be in themselues Pro. 1.24 25 Heb. 3.13 15 Iohn 15.22 then it is dangerously desperate for First God will not heare their prayers when they call and cry in greatest misery Secondly the present call may be the last in mercy and the next may be in fury and wrath to iudgement Thirdly all former calles will rise vp as witnesses against them Q. Is this calling necessary A. Yes without which commonly no man comes vnto God Mat. 20.6.22.3 when our Sauiour moued this question why stand yee here all the day idle Prou. 9.3 1 Cor. 1.21 the answer is because no man hath hired or called vs whosoeuer thinks otherwaies and out of a prophane spirit vilifies the ministery hee may know he is not called Q. If calling be so necessary what thinke you of Ministers who are sent to call onely and are not called A. First if they be not effectually called Rom. 8.30 Psa 51.13 they cannot bee saued Secondly they should be called before they be sent to call others Math. 5.13 Luk. 22.32 Thirdly they may be called after although the Scriptures imply that to be both a rare and a difficult worke Fourthly they must conscionably heare others as well as speak to others so helping one another towards heauen Q. How may a Christian heare the call of God in his Word by his Ministers with profit A. By preparation with diligence before Secondly Eccl. 5.1 Mar. 4.24 Iames 1.25 1 Cor. 3.7 by attention with reuerence in Thirdly by meditation with conference after Fourthly by praise and praier for a blessing resoluing vpon practice without delay both before and after hearing Q. How may a Christian know hee hath beene a profitable hearer A. First Heb. 5.12 Acts 9.6.2.37 by an increase of knowledge both sufficient and sauing Secondly by a flexibility in the will graciously disposed and fitted for holy employments Thirdly Mat. 13.23 Iohn 15.14 by tendernesse of conscience which before was hard and large enough Fourthly by ardencie of affection towards God his grace and the meanes whereby it is conueied Fifthly by seasonable conformitie in practice and loue vnto the Ministers Q. What is conuersion Psal 80.19 Ans It is a supernaturall worke of grace from effectuall calling vnseparable whereby they that be effectually called Can. 1.4 are morally changed and really turned from one state to another viz. from the state of nature to the state of grace Q. By what meanes are men thus conuerted A. First by the Word of God calling them preaching is Gods ordinance to conuert Cant. 6.13 and the grace of couersion first appeares in the affection Acts 9.4 Secondly by the Spirit tempering the hardnesse of their hearts as fire doth Iron Iohn 6.63 Reu. 3.20.22.17 till they yeeld vnto the stroke of the word gently remouing resistibility to place in stead thereof a flexible freedome for diuine impressions Thirdly not without a concurring act of their owne will manifested First in an aptitude to receiue the habit of grace hauing disposed faculties capable of such an alteration Secondly in action and motion after the first infusion of spirituall life to see the necessity will and labour after perfection presupposing freedome in part by diuine restitution before any of their renewed faculties begin to stirre being made good trees by preuention they beare good fruit by assistance Q. From what and to what are men conuerted A. First from the tyrannous dominion vnder sinne and the power of darkenesse vnto the liberty of true conuerts vnder grace Col. 1.13 Heb. 2.15 actually manifested in and after their conuersion 1 Cor. 6.11 although the habit of grace it may be was infused long before in their regeneration 1 Tim. 1.13 Secondly from the society of rebels seruitude of lusts Rom. 12.2 and phantastique fashions of the world to haue Communion with Christ Gen. 3.9.16.8 conformity with his Death and Life Thirdly from a violent course towards hell and perdition in the darke shaddow of death to tread that path leading into euerlasting life in glory vnder the bright Sun-shine of the Gospell Q. Doe men conuerted alwayes know the time of their conuersions A. First some may know it by carefull obseruation or extraordinary reuelation all doe not Secondly let none deny the worke of grace through doubtfull distrust Iohn 3.8 because hee knowes not the time when it was bestowed Thirdly let all study to find the thing in themselues rather then the time Q. How may a Christian discerne the grace of conuersion in himselfe A. First by obseruation of such inward motions as hee may remember once to haue had Rom. 7.18.24 1 Tim. 1.13 suggesting vnto him in what case hee was then and what were best to bee done some such preparation euer precedes conuersion Secondly 1 Cor. 6.11 by a sensible change in the whole man Ephes 5.8 inwardly in the will and vnderstanding Luk. 22.32 outwardly in all actions sacred or secular Thirdly by that experimentall knowledge he hath in himselfe of the difference there is betweene the two estates of nature and grace Fourthly by that loue and reuerence hee beares Acts 16.15 33 34. and by that chearefull helpe hee affoords vnto all the profest seruants of God so often as ability meets with opportunity wee know that wee haue passed from death to life because we loue the brethren 1 Iohn 3.14 saith Saint Iohn Q. But hauing gone astray so long and so farre is it possible now for me so aged to be conuerted A. It is possible while it is called to day Heb. 3.15 for further satisfaction Luke 15.18 19. take these directions First bewaile what is past hauing gone astray so long Secondly Matth. 18.3 know conuersion is necessary to saluation Thirdly be perswaded as great or greater sinners haue beene conuerted Reu 3.9 it is not the greatnesse but continuance in sin that condemnes Matth. 9.13 Fourthly deferre no longer to redeeme both time and way
sanctified sorrow breeds lasting peace Secondly Esa 66.2 it moues compassion in God towards vs as to his labouring people in Aegypt and Manasses in prison Exod. 3.7 Thirdly Esa 66.3 it seasons all our spirituall sacrifices and makes vs more fearefull to displease God Fourthly Prou. 23.13 14. it weanes vs from the loue of the world frees vs from eternall death beat thy childe with the rod and thou shalt deliuer his soule from hell and is a certaine fore-runner of glorie a great comfort to all heauie hearts and deiected soules yeelding the peaceable fruit of righteousnesse and holinesse Psa 126.5 6.30.5 vnto all so exercised sowing in teares they shall reape in ioy heauinesse endures for a night but ioyes comes in the morning Q. But I finde no such thing in me rather the contrary hardnesse and stubbornnesse A. The case is dangerous and lamentable some hope and comfort there is in this that you are sensible of your miserie take this receipt First come home to your selfe Hag. 2.1 Luk. 15.17 call your dispersed thoughts summon them together as to a weightie consultation Heb. 3.13 Psal 51.3 Secondly weigh the true cause of such continued hardnesse the deceitfulnesse of sinne through inconsideration and delay of repentance Mat. 16.26 Thirdly intensiuely fixe your eies vpon your sinnes laid open before you originall actuall with your aptitude to the vilest was euer done or thought on by any casting what is lost what gained by sinne one sence of seeing and weeping see well and weepe well Fourthly be frequent in that angelicall exercise of speculation Luk. 19.41.23.28 and meditation and therein represent Christ to your thoughts â—â—eeping often neuer laughing 〈…〉 for you that you might mourne 〈…〉 your-selues Fifthly grieue for the want of griefe that you can be more sorrie for any thing then sinne Sixtly Eccl. 7.2 3 4 5. vse all incentiues to moue sorrow with softnesse as places companie employment it is better to goe to the house of mourning then to the house of feasting sorrow is better then laughter by the sadnesse of the countenance the heart is made better praying with Ieremie Ier. 9.1 O that my head were waters and mine eies a fountaine of teares that I might weep day and night c. Seuenthly be content with that measure of sorrow which the Lord affords A skilfull Physician euer prepares a potion according to the constitution of his patient Q. What is that which cannot stand with sound humiliation A. First Luciferian 〈◊〉 mentall or carnall Luke 1.51 Iames 4 6. Secondly humorizing fashionisme new words may serue to expresse new fashion-mongers consisting in a fond imitation of euerie foolish forraine device in haire attire c. a signe of great lightnesse Rom. 12.2.13.14 Thirdly luxurious epicurisme pampering of the flesh as ouer delicate women vse to doe and studying to satisfie the lust thereof by eating drinking playing sleeping with other acts gracelesse and namelesse so fooling away eternitie Fourthly Mat. 19.23 Atheisticall couetousnesse whereby our affections are fixt and fastened to the earth 6.25.20.26.27.28 Fifthly carnall securitie from carnall iollitie vnseparable without sight of sinne or sense of miserie Sixtly sharpe contention about matters of small moment striuing for place harshly censuring all of that any way oppose vs. Q. Which is the fourth duty necessary for our preparation A. Application of all which is as the bellowes to our spirituall heat whereby all we receiue and know is turned into nutriment and made our owne and this must be First Mat. 26.22 of all we haue done to our selues in a strict examination of our estates Secondly 1 Cor. 46. of all God hath spoken to our soules in the threatnings and promises of his Word Q. Which is the fifth duty necessary for our preparation before we come to the Communion A. Resolution which is a heartie and stedfast purpose of more exact obedience for the time to come Acts 11.23 consisting in holy vowes and promises to be performed in their season especially we must resolue First to keepe entire our renewed amitie betweene Christ and our soules Psa 116.18.132.3 4 5 6. to giue no occasion of distaste if any happen not to rest till it be made vp Secondly Iohn 13.35 1 Iohn 3.14 Gal. 5.6 as to be in it for the present so to continue for the time to come in the loue of our brethren generally with all familiarly with those of the houshold of faith this is The wedding garment Q. What must a prepared Christian doe when he is come to the communion A. Let him againe bethinke him Gen. 28 16 17. First where he is supposing he heares that voyce put off thy shooes from thy feet for the place where thou standest is holy ground Secondly to what end he came Exod. 3.5 Luk. 15.19 to feast with Christ nay to feed of Christ Thirdly how vnworthy yet he is to approach thither and touch such sacred things hauing yeelded euery one of his members as Seruants to vncleannesse Esay 64.6 Phil. 3.9 Fourthly in what garment fashion and condition hee desires as his owne thoughts inwardly suggest vnto him to be seene and noted of Christ at his Table with what reuerence humility filiall feare strength of faith c. Q. What is it to eate and drinke the Body and Blood of Christ A. First confidently to embrace and by the hand of faith to receiue that pardon obtained and offered to vs by Christ Iohn 6.63 Secondly to be married vnto him vnseparably and after a wonderfull manner vnited and graft into his mysticall body Rom. 8.1.14 Thirdly to bee quickned nourisht and guided by that Spirit which liues and mooues both in Him and vs c. Q. With what gesture must we receiue A. First no one kinde of gesture is exclusiuely necessary nor any one with respect to order and decency that scandall and offence be auoyded 1 Cor. 10.32 11.16.14.40 vnlawfull Secondly that which is in vse in any particular Church confirmed by authoritie of present gouernours ought to be esteemed best and so obserued Thirdly that whereby we may expresse most humiliation deuotion and ardency of affection seeing our Sacrament is deliuered and receiued by way of petition is best as vncouering of the head bowing of the knee lifting vp of hands and eyes towards heauen c. prouided communicants come with preparation voyd of superstition Q. When you haue receiued what is the best employment while the elements are in distribution to others for you may not be idle nor ill employed A. That vndoubtedly whereby Christ may be most glorified and the soules of communicants most freely and feelingly comforted which as I conceiue and still beleeue is reducible to all or most of these foure First 1 Cor. 10.31 is meditation which is as digestion after meat and what more seasonable then after meat digestion it is the first