Exod. 32. 6. or recreations for our owne Pleasure for they are forbidden Isa 58. 13. Q. 75. There bee many arguments to prove the Commandement of the Sabboth to be morall which bee the first sixe of them A. First the Sabboth was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him verse 3. Secondly Moses takes it for granted it was knowne to be morall and knowne before the Law was given Exod. 16. 25. Thirdly unlesse this be morall there cannot be ten Commandements for the Dutyes being commanded in the three former the time only here either this time must be morall or else there cannot be ten which is false Deut. 16. 4. Fourthly God would not put a cerimoniall law in the middest of the moralls and urge it with more words reasons repititions and particulars then any of the moralls as he doth the Sabboth Exod. 20. 8. 9 10 11. Fiftly Christ speaking of those dayes when all the cerimoniall law was dead and buried sheweth the Sabboth stands still Math. 24. 20. Sixtly the Prophet prophecying of the dayes of the Gospel when Christ the righteousnesse and salvation of God should be revealed Isa 56. 1. pronounceth a blessing on them in those times that keep the Sabboth from poluting of it verse 2. and putteth the keeping of the Sabboth for the whole obedience of the covenant ver 6. which he would not do if it were for obedience is better them sacrifice or ceâ—imony 1. Sam. 15. 22. Q. 76. Now because some object saying the Sabboth is not engraven in mens hearts neither is there any mention either before the flood or after that the fathers did keep it and so forth therefore tell me what arguements have you to prove it morall A. First if God had meant to out on Cerimony among the Lawes that were morall he would rather have put Sacrifice for that is more a dequat to all the â—â—â—imoniall saw Hos 6. 6. being a type of repentance Psal 50. 17. Thanks givings Psal 107. 22. Prayer Prov. 21. 27. Justice and Iudgement ver 3. all religion Pro. 15. 8. a full type of Christ Heb. 9. 14. Secondly the scripture sheweth not that nor Christ Mat. 5. 17. nor the law of faith doth disanull any thing of the law meaning directly the Decalogue Rom. 3. 31. Thirdly the Sabboth was intimated in Caine and Ables Publick serving of God Gen. 4. 3. 4. and in the publick calling on Gods name in the dayes of Enosh ver 26. and in Noahs waiting the fall of the waters by Sevens Gen. 8. 10. 12. who no question as he condemned the world by building the Ark on the weeke dayes Heb. 11. 7. So also by preaching oâ— the Sabboth for he was a Preacher 2. Pet. 2. 5. and in Abraham too who was a Prophet Gen. 20. 7. and had a great people to preach to Gen. 14 14. Fourthly the Sabboth is ingraven upon mans heart of which the ingraving upon Tables was a token Exod. 34. 28. and to shew the everlastingnesse of it it was written which none of the Cerimonies were in stone Deut. 4. 15. Fisthly when God speaking of the covenant of grace he saith he will write it againe in the minds of his redeemed Heb. 10. 16. even upon the fleshly tables of their hearts alluding to the materiall writing 2. Corin. 3. 3. Sixtly the very heathens had their Sephtamins their eights and the ninths still hovering about the holy seventh of the Decalogue the whole law being obscurely written in their hearts Romans 2. 15. Q. 77. The Sabboth was the last day of the Weeke how commeth it now to bee changed into the first day of the weeke A. This day the Lord hath made Psal 118. 24. For on this day Christ rose from the dead and rested from the worke of Redemption Math. 28. 1. Having created new heavens and a new earth Psal 65. 17. which we are to keepe by vertue of the fourth Commandement still for Christ telleth us hee is Lord of it Math. 12. 8. which is called sometimes from Priority of order and dignity the first day of the Weeke Acts 20. 7. Sometimes from the Author that did institute it the Lords day Rev. 1. 10. as wee see the Lords Supper is so called 1 Cor. 11. â—0 And though the Sabboth from the Crcation were from Even to even Levit. 23. 32. Dayes being so reckoned Gen. 1. 31. yet this Sabboth is to bee reckoned from Christs Resurrection and therefore is from Morning to morning Marke 16. 2. And albeit Mary Magdalen came while it was darkish and Christ was risen before that and so might seeme to have risen over night Job 20. 1. yet that could not bee the women and Peter and John would never have deferred their going to the Sepulcher till morning then as they did vers 2. Now howsoever this Day be circumstantially changed and Ceremonies removed yet the day stands still morall Acts 16. 13. The Commandement of not Killing had a ceremony aâ—next to it as the eating of the Flesh with the bloud Gen. 9. 4. 5. which now is changed Col. 2. 21. and yet the Commandement of not killing stands still Rom. 13. 9. Q. 78. What art thou commanded in the fift Commandement A. To honour my Father and Mother Exod. 20. 12. to feare my mother and father Levit. 19. 3. to use reverent gestures before them vers 32 and reverent speeches to them 1 King 2. 20 to obey them Prov. 16. 20. in godly choice of Mariage as Isaac did Gen 24. 4 67. and of Vocation as Samuel did 1 Sam. 1. 28. and 2. 11. and of sutable Apparell vers 19. yea in all things Cel. 3. 2. So it bâ— in the Lord Ephes 6. 1. To receive all godly instruction from them Prov. 1. 8. to submit to their correction Prov. 23. 13. to require my Parents love 1 Tim. 5. 4. to relieve them iâ— they bee in want Gen. 47. 11. to cover their Infirmities in a humble wise Gen. 9. 23. To intreat Christ for them Mark 1. 29 30. 31. â—â— nothing to be unnaturall toward them 2 â—im â— 2 3. I must honour my Parents not onely by generation Prov. 23. 22. but also by ashnity Ruth 3. 1 5. by adoption Ester 2. 7. 20. by inâ—â— and government as Kings and Magistrates Isa 22. â—1 by bounty as benefactours Ioh 29. 16. also through Age as old men 1 Tim. 5. 1. â—â— or through Spirituall profession as Ministers and Preachers 1 Cor. 4. 15. for they are my spirituall Fathers Tit. 1. 4. and these I must have in a double honour 1 Tim. 5. 17. Q. 79. But what must my Parents dâ—e for me A. They must pray to God for me 1 Sam. 1. 10. and devote mee unto God before I am borne vers 11. blesse God for me when I am borne Luke 1. 68. and provide all things necessary for me to this life and therefore much
the sanctifying Covenant of faith and so even a Child is cleane 1 Cor. 7. 14. Q. 8. How then can babes be Baptized Ans Children ought to be Baptized for all the Iaylors house was baptized Act. 16. 33. Even all Stephanus houshold 1 Cor. 1. 16. Whereof it is likely Children were part for children were Circumcised Luk. 1. 59. Now Baptisme is the circumcision of Christ Colos 2. 11 12. And when Peter urged Baptisme upon his hearers hee pressed it with this argument because the Promise was made to you and to your children Act. 2. 39. The Covenant to Abraham and his Seed stands everlastingly Gen. 17. 7. In substance to them which are the children of faithfull Abraham Rom. 4. 16. Q. 9. Can Babes have Faith then A. First they may have the seale of Faith Rom. 4. 11. Secondly they may have the Spirit of God Luk. 1. 15. Which is a Spirit of faith 4. 13. Thirdly they may have faith so accounted for they may be said to believe Math. 18. 6. 4ly They may have seminall Faith for they may bee borne againe and then the seed of God abideth in them 1 Iohn 3. 9. As children have a reasonable soule though yet they have not actuall reason to know the right hand from the left Jonah 4 11. And therefore they do not actually beleeve because knowing and beleeving go together 1 Ioh. 4. 16. Q. 10. Have all elect Babes then this Spirit of Faith and this same seminall Faith in their Baptisme A. Some have as first Jeremiah was sanctified in the wombe Ier. 1. 5. Iohn leapt in his mothers womb for joy in Christ Luke 1 44. Secondly such as shew strange instincts and aptnes in Religion and godlinesse as soone as they can speake plaine almost as Timothy who savingly knew the Scriptures from a child 2 Tim. 3. 15. but all have not for some live in sin till 20 yeeres after as Paul was not converted till he was at the age of a man Acts 9. 3. Beeing sensuall before and therefore without the Spirit Iude 19. Neverthelesse though he had not the Spirit dwelling in him from the womb yet he had the Spirit seperating and keeping him for a day of conversion Gal. 1. 15. But his Circumcision and his Baptisme were not actually availeable to the sealing of remission of sins till hee did call on the Name of the Lord by Faith Act. 22. 16. Q. 11. What benefits hast thou by Baptisme A. 3. I am thereby sealed First to bee a member of Christs body the Church 1 Cor. 12. 13. Secondly to be one of the Sons of God Joh. 1. 12 17. For so was Christ sealed Gods Son Ioh. 6. 27. In his Baptisme Math. 3. 17. 3ly to be an inheritor of the Kingdom of God Mark 16. 16. Standing benefits have no need of reiteration of Baptisme for there is no often put to it as their is to the Lords Supper 1 Cor. 11. 25. For it is a Sacrament of regeneration or the new birth Tit. 3. 5. A man cannot be born twice Iohn 3. 9 10. A man cannot bee borne twice for the ingrafied word of God doth dwell for ever in him 1 Pet. 1. 25. Q. 12. Have all that are Baptized these benefits A. No for the Spirit bloweth where it listeth Iohn 3. 8. and doth not tye himselfe to the water of Baptisme Math. 3. 11. Neither is this Baptisme which is outward in the flesh Rom. 2. 28. Esau was Circumcised yet God hated him Rom. 9. 13. Simon Magus Baptised yet in the gall of bitternesse Act. 8. 13 23. Q. 13. Who bee they that have not these benefits A. No man can know them till by their fruits wee may know them Math. 7. 13. Indeed Parents are bound to beleeve the best and hope the best for so Charity doth in all things that are not yet manifest 1 Cor. 13. 7. But for all our Charity they cannot bee vouchsafed forgivenesse of sins unlesse they joyne amendment of life to their Baptisme Act. 2. 28. Nor saved that answer not out of an upright Conscience to Christs interogatories though they were washed 1 Pet. 3. 21. And yet members in Christs visible Church and vesses in his house 2 Tim. 2. 20. And called Sons of God though rebellious Isa 1. 2. And may be said to bee begotten with an outward regeneration Deut. 32. 18. Q. 14. What diddest thou promise and vow in thy Baptisme A. Three things First Repentance of my sins for hee that liveth in sin is of the Divell 1 Iohn 3. 8. Secondly Faith for he that beleeveth not is condemned already Iohn 3. 18. Thirdly obedience to all Gods Commandements for cursed is hee that obeyeth not Ier. 11. 3. All these things was I taught in my Baptisme to observe all my life after Math. 28. 19 2â— Now all this obedience must be done by the power of Faith in Christ Col. 3. 17. And therefore it is called the obedience of Faith Rom. 16. 26. And this Faith worketh by love Gaâ— 5. 6. And love must set me on worke to keepe Christs Commandements Iohn 14. 15 Q. 15. Art thou bound to performe thy Baptisme Vow and Oath A. I am bound Psa 50. 14. Or else I shall be utterly cut off Nah. 1. 15. Yea I am perjured else in making such a Covenant Hos 10. 4. And Christ will be a swift witnesse against mee Mal. 3. 5. And if I now live in sin and doe not keepe my Vow it is better for mee I had never taken this Vow upon mee Eccl. 5. 5. Q. 16. What is Beliefe or Faith Ans It is the gift of God Ephes 2. 8. Whereby I believe the words of Christ Psal 119. 66. And find rest in my soule in him Math. 11. 29. So that now it is no more I that life and worke and doe but Christ that liveth in me Gal. 2. 20. Q. 17. How many wayes is Faith taken Ans Six First Historicall Faith Iam. 2. 19. 2. ly A dead Faith Iam. 2. 26. 3. ly A temporary Faith Luk. 8. 13. 4. ly A bare hoping Faith Act. 8. 13. 5. ly a miraculous Faith 1 Cor. 13. 2. 6. ly this same saving and justifying Faith Rom. 5. 1. A Reprobate may have the first five and be damned for there is but one Faith Ephes 4. 5. Which the world knoweth not for it is a mistery 1 Tim. 3. 9. And the most men say they have it if wee will believe them yet if we will believe Christ few have it and it is very scarce Luk. 1. 8. Being the faith of the Elect. Tit. 1. 1. Q. 18. Do not wicked men say they believe in Christ Ans Yea Ioh. 2. 23. but Christ will not believe them nor commit himself unto them vers 24. It is not a bare beleeving of Christ in the clouds but the having of Christ in a man that giveth a man life 1 Iohn 5. 12. It is living in Christ as well as believing in Christ Joh. 11. 26. The wicked may say they have faith Iam.
ascension Ephes 4 10. For he was not only dead but hidden of death for a while though he could not be held quite Acts 2. 24. How soever this descent into hell be understood we are sure by this means his people shall never descend into heâ—â— Rom. 8. 1. Q. 40. What beleevest thou of Christs rising the third day A. He rose againe not by re-uniting his body to his God-head for they were never severed by death for being Crucifyed hee was still the Lord of glory 1 Cor. 2. 8. But by re-uniting Soule and body together and taking his life againe which before he had laid downe Iohn 10. 17. And hee himselfe had power to doe it verse 18. To bee Lord of quick and dead Rom. 14. 9. And this hee did the third day 1 Cor. 15. 4. Namely the third day from his suffering passively verse 3. And therfore the space is called by the Scripture the space of three dayes John 2. 19. And because that every day hath a night belonging to it it is called the space of three nights too Math. 12. 40. That as by man came death so by man also might come the resurrection of the dead 1 Cor 13. 21. Himself being the first fruits of them that sleepe verse 20. And the first borne from the dead Col. 1. 18. And the first begotten of the dead Rev. 1. 5. And dyeth no more Rom. 6. 9. And therefore those that rose before Christ as the Shunamites child 2 Kings 4. 35. And Lazarus and the rest rose again to a mortall life Iohn 11. 44. Q. 41. Why did Christ rise againe A. He rose againe for the glory of God and the good of all the Elect Rom. 6. 4. That they might be glorified Rom. 4. 25. For if hee had not risen they had still been in their sinnes 1 Cor. 15. 17. This article was a comfort to Iob and all before the comming of Christ Iob. 19. 25. And is to be remembred of all the people of God as a comfort against all troubles namely that Jesus Christ is risen from the dead 2 Tim. 2 8. and for diver other reasons did he rise Q. 42. What beleeve you conceerning the other two Articles A Hee aseended into heaven Iohn 3 13. and was seene so doing Iohn 6. 62. being taken up Acts 1. 9 and he went up verse 10. whether the bodies of the Saints are not yet ascended no not Davids Acts 2. 34. though their soules doe ascend as soone as they are dissolved from their bodies to be with Christ Phil. 1. 23. and the Heavens must receive him till the times of restitution Acts 3. 21. and therefore in respect of his body wee have him not with us here on earth Iohn 12. 8. But onely Sacramentally in his Supper 1 Cor. 11. 24. And hee sitteth now at the right hand of God Col. 3. 1. in the throne of his Father Rev. 3. 21. being preferred even in his humane nature above all Angels and all Principalities and powers Ephes 1. 20 21. expecting till his enemies be made his foot-stoole Heb. 10. 13. Where Steven saw him standing up as in his defence Acts 7. 55. and where hee maketh intercession for his redeemed Rom. 8. 24. As beeing their one onely Mediator 1 Tim. 2. 5. Q. 43. What beleeve you of Christs judging the world A. Hee is ordained of God to bee Iudge of quick and dead Acts 10. 42. Not only men but Angels to the day when being called the great day Jude 6. Hee shall come to do it visibly Acts 1. 11. And according to those truths which are contained in the Gospell Rom. 2. 16. and as men may find their doome in the word so they must expect it Iohn 12. 48. His Saints too by their lives shall judge all the world that are not Saints 1 Cor. 6. 2. The set day and houre and time knoweth no man nor the Angels no not Christ himselfe as man Marke 13. 32. Though a mans particular judgement bee as hee dyes Heb. 9. 27. either to Heaven or to Hell Luke 16. 22 23. Q. 44. What is the Office of Christ A. Hee is our Mediator Heb. 12. 24. and he that makes intercession for us Heb. 7. 25. appearing in the presence of God for us Heb. 9. 24. and perfuming the Prayers of his members with the odours of his merits whensoever they pray in his name Rev. 8. 3 4. In this sense no meere creature can bee a Mediator to intreat for us 1 Sam. 2. 25. And therefore it is in another sence that the Prayers of Saints living upon earth when they pray for other men are called intercessions 1 Tim. 2. 1. and wee must pray them to pray for us Heb. 13. 18. though not when they bee dead for then they bee ignorant of us yea though it bee Abraham himselfe Isa 63. 16. The dead know not any thing of the affaires of this life Eccl. 9. 5. The Lord counts it an absurd thing that the living should seeke unto the dead Isa 8. 19. when once their soules goe away hence they â—e no more to appeare to us Psal 39. 13. Neither have wee any warrant to pray the Angels to pray for us though they be sent forth to minister for us Heb. 1. 14. Nor to speake unto them unlesse it bee in a Rhetorieall straine to blesse the Lord Psal 103. 20. Q. 45. Why did Christ take the office of a Mediator upon him A. Because hee was elected of God for this purpose Isa 42. 1. and foreordained 1 Pet. 1. 20. and sealed John 6. 27. and Sanctifyed Iohn 10. 36. And given of God for the life of beleevers John 3. 16. not only to helpe sinners with a possibility of salvation that they might bee saved ver 17. but to convert sinners 1 Tim. 1. 15. This was the agreement made between his Father and him that hee should have a seed and that the Redemption which hee purchased should actually prosper Isa 53. 10. this was trinsicall end he lookt at namely that he might purchase to himselfe a peculiar people Tit. 2. 14. Q. 46. Which bee the particular Offices of Christ A. Hee was Annoynted Isa 61. 1. First to be our Prophet to whom we must hearken as long as wee live Deut. 18. 15. Secondly our mercifull and faithfull high Priest to reconcile us to God Heb. 2. 17. and King of Saints Rev. 15. 3. For first wee were desperately ignorant of God and hee onely can reveale God unto us Math. 11. 27. Secondly wee were desperately alienated being the enemies of God and hee only can reconcile us Col. 1. 21. Thirdly we were desperately disabled and could never have applyed this Redemption unto us hee onely can make us Kings over sinne and death Rev. 1. 6. Q. 47. Who is hee that in effect denyeth Christs Offices and teacheth men so A. The Pope and his Church for though hee seeme to sit in the Temple of God 2 Thes 2. 4. and have the horne of the Lambe as though hee were
of the forgivenesse of our sinnes Math. 26. 28. Q. 153. What doth this teach us that our Saviour bids us pray for Bread and not for daynties and abundance A. To teach us that having food and rayment therewith to be content 1 Tim. 6. 8. First because our life does not consist in abundance Luke 12. 15. Secondly because there is danger in abundance specially when we are eager to have it Prov. 30. 8. An estate may be great as a shoe may be too bigge or armout may be too great and then it hindereth one in the using of it 1 Sam. 17. 39. riches accidentally make it harder for one to goe to heaven Math. 19. 24. Thirdly if we be not content with such things as we have be they never so little we will never be contented but covet more and more Heb. 13. 5. Fourthly we are citizens of heaven and strangers here below and therefore it does not become us to be having and having Heb. 11. 9. 10. if we can say The Lord is our portion we have a goodly heritage Psal 16. 6. and therefore we should pray only for the things that are necessary Mat. 6. 32. now those things are necessary that are necessary first unto nature nature requires some food and rayment or else it will pine Lam. 4. 4. Secondly unto our vocation as Bookes to a Scholler instruments to a Carpenter meaner meanes to people that are of a mean calling greater to Lords and to Kings give me not poverty says the King because his calling called for more meanes then so Prov. 30. 8. Thirdly necessary to out charge whether it be a great charge or small 1 Tim. 5. 8. Fourthly that which is apparently necessary for time to come too 2 Cor. 12. 14. when Ioseph foresaw a great famine he laid up aforehand Gen. 41. 48. Q. 154. Why must we pray for temporall things or for the creatures of God A. First because raiment is good and foode is good and every creature of God is good 1 Tim. 4. 4. Secondly they are usefull to many duties and to the duty of hospitality Rom. 12. 13. of owing nothing one to another Rom. 13. 8. of honouring God Prov. 3. 9. Thirdly they are necessary with necessity of need Math. 6. 32. and with the necessity of convenience Prov. 30. 8. Fourthly the want of them is great temptation to many sinnes Prov. 30. 9. and the very Lyons Psal 104. 25. and the ravens teach us to call upon God for them Psal 147. 9. for though we love them too well 1 Ioh. 2. 15. and are too apt to labour for them Iohn 6. 27. and to pray carnall prayers for them Hos 7. 14. yet we had rather get them any way then by prayers as by cares Luk. 21. 34. by taking thought Math. 6. 25. by unlawfull and unrighteous courses Luk. 16. 9. First because as long as we thinke we can help our selves we love not to be beholding to another and therefore is fain to exhort us to pray to him Phil. 4. 6. Secondly because we cannot abide to stand to Gods allowance as we must if we would get him by prayer therfore we are prone to restraine prayer Iob. 15. 4. Thirdly because prayer is too holy a course for our corrupt nature to come by them 1 Tim. 2. 8. Fourthly because God â—ndents with us to glorifie him if he give us any â—hing by prayer Psa 50. 15. but we should pray for them Gen. 28. 20. First because that is the way to have sanctifiedly 1 Tim. 4. 5. and secondly without falling into temptation about them Math. 26. â—â— and thirdly most honorably for it is the honour of our maintenance as it was of Christs if they come down from heaven Iohn 6. 33. Q. 155. The text saith our Brâ—ad it speaketh if a title we have to the creatures what say you of that A. There is a two fould title to the creatures First a spirituall title whereby they are ours if they be ours by being in Christ 1 Cor. 3. 22. Secondly a civill title as by descent of inheritance as Naboths vineyard was his 1 King 21. 3. or by purchase as the field of Ephron was Abrahams Genâ— 23. 16 17. or by honest labour and covenant between man and man as the party coloured Sheep were Iacobs sheep Gen. 30. 40. the wicked have not a filiall title unto them because he whome they are without is heire of all things Heb. 1. 2. they onely have title to them which have faith to overcome which the wicked have not Rev. 21. 7. title unto the creature is not founded upon nature Gene. 1. 29. but upon the image of God in righteousnesse and true holinesse which the wicked have not ver 26. and yet First they have a gift of providence though they have forfited Gods creatures yet God dos not presently seize upon the forfeiture but continueth the old gift in Adam Psal 115. 6. Secondly a cogift as it were by reason of cohabitation with the godly Deut. 32. 14. Thirdly a sufferance rather then a guift to be as roddes for the righteous Ier. 27. 6. Fourthly a conditionall guift upon condition that they will repent and believe in Christ otherwise the creatures will turne to a curse to them Iob. 20. 14. if they do eate they sinne because they cannot eate with faith Rom. 14. 23. if they do not eate they sinne too because then they should murder themselves which they must not Ast. 16. 34. As Simon Magus if he should pray he should sinne by praying without the spirit if he should not pray he should breake the commandement of prayer and yet Peter bid him pray though Act. 8. 22. Q. 156. It seems then that the Anabaptistâ—call conceipt is most false that all things are common and yet we cannot say this is ours and that is yours Give us this day our dayly bread A. Yea for first the Law says thou shalt not steale Exod. 20. 15. Secondly the Lord says we must worke and earne and eate our owne bread 2 Thess 3. 12. Thirdly the scripture speaks of ten proprieties a good Bishop rules wel his own house 1 Tim. 3. 4. Iohn tooke Mary into his own house John 19. 27. Fourthly the action of buying and selling does also prove it Christ bid his Disciples to buy meat Iohn 4. 8. Fiftly the Gospell relates divers rich men if there were a community no one should be richer then another Ioseph of Arimathea was rich Math. 27. 57. the Eunuch was rich Act. 8. 27. Paul does not advise rich men to make all away they have but not to trust in their riches 1 Tim. 6. 17. Sixthly the duty of being liberall supposes a proprieity for then is a man liberall when he gives bountifully of his owne 2 Cor. 9. 6. when one beggeth of us and we let him have we are said to give Math. 5. 42. First because so is Gods institution at the first Act. 16. 27. a division of goods and inheritance is
Gods Ordinance Deut. 32. 8. Secondly so is Gods providence he maketh rich as poore Prover 22. 2. Thirdly it is not mans sinne when he counts his goods his owne or his house his owne Symon had a house of his owne Act. 10. 6. Mary a house of her owne Act. 12. 12. Philip had a house of his owne Act. 21. 8. It is true first we are all one in Christ in regard of spirituall life but not in civill life Gal. 3. 28. for some are Masters and some servants Eph. 6. 5. some rich some poore Math. 26. 11. Secondly there must be a communion of charity but not such a communion as is contrary to all propriety Heb. 13. 16. nay this kind of communion supposeth a propriety Prov. 5. 16 17. Thirdly the Gospell commands a readinesse to forsake all that we have when we are called but not always an actuall forsaking of all Luke 14. 33. Fourthly the Church may stand in need of a community of goods Act. 2. 44. and that all goods should be common Act. 4. 32. and yet that doth suppose first that our goods are our own and in our owne power to make common Act. 5. 4. Secondly nor a necessity but a freenesse of giving 2 Cor. 9. 7. Thirdly it was only by accident in regard of the multitudes of poore Believers Luke 12. 33. Q. 157. Why pray you not for weekly or yearely Bread but give us this day our daily bread A. That we may not bee solicitous for to morrow Gen. 24. 12. for first this day will afford us businesse enough to doe wee had not need to preoccupate for the morrow Math. 6. 34. Secondly if we be carefull for the morrow to day we shall be forced to care for it twice and therefore let us take care for to day and to morrow for to morrow Math. 6. 34. Thirdly wee need not to morrow till to morrow is come it is onely this day that is the season of our need Psal 145. 15. Fourthly it is the act of Faith to live from hand to mouth and it is against Faith to be thoughtfull for to morrow Math. 6. 34. not but wee may provide for to morrow Gen. 30. 30. When the Lord giveth us this day a surplus for to morrow Faith alloweth this 1 Tim. 5. 8. Againe the Lord teacheth us to Pray every day for every dayes blesssing for first Gods mercies flow not from him all at once but some to day and some to morrow Psal 68. 19. for they flow from him as water from a fountaine Psal 36. 9. some grace to day and new to morrow Zach. 13. 1. Secondly the covenant of Grace requireth that wee should sue to it continually 1 Thes 5. 17. Againe to shew the ficklenesse of our life for what is it Iam. 4. 14. Ioshua though now well yet lookt upon this Day as the day of his death Iosh 23. 1â— for first we may dye to day we doe not know when Gen. 27. 2. Secondly if we doe not dye to day yet if wee be plodding now for to morrow it will make us the more unwilling to dye to morrow â—am 4. 13. Thirdly the not thinking of Death as a thing present makes one the more subject to sinne Amos 6. 3. Againe to teach us to looke out for heaven which is not for a day nor for a yeare but for ever Ioh. 6. 27. an Immortal inheritance 1 Pet. 1. 4. Q. 158. If our daily Bread be ours why doe wee begge it and if we beg it how is it ours A. It is the guift of God Psal 146. 7. though the materiall cause of it be from below yet the efficient cause is from above Iam. 1. 17. nay if we be his children first it is the guift of his everlasting mercy Psal 136. 27. Secondly as an appurtenance together with Christ Rom. 8. 32. as an addition to the Kingdome of God Math. 6. 33. Indeed hee would have us make it ours first by believing in Christ 1 Cor. 3. 22. Secondly by honest labour 2 Thes 3. 10. and yet though wee get it by guifts from friends or by our owne industry and labour yet it is hee that doth give it unto us Deut. 8. 17 18. and then doe wee acknowledge it to be his guift when wee doe shew it by our practice and our dependance upon him using it to his glory Hos 2. 8. and because that givers among men never want beggers wee should bee â—utors unto him for these things for hee is the hearer of prayers Psal 65. 2. againe if he be the giver we must not have an evill eye though he give others more us lesse Math. 20. 1â— again if he be the giver we should not lay out his gifts upon that which will not profit us but use them to our good Isa 55. 2. Againe if he be the giver we should say of every thing that we have This is Gods mercy of every morsell of bread This is Gods mercy of every nights sleep This is Gods mercy the Lord curseth people when he renders them their deserts Psal 28. 4. againe if these be his gifts then they cannot help our needs further then his influence is in them David had clothes and did use them and yet could not get warmth 1 King 1. 1. and though we have them yet we have need to pray for them as though we had them not for without him they are and they are not Prov. 23. 5. Q. 159. Forgive us our debts why are sinnes called debts A. Not because they are debts that are owed for so good works are debts as to love one another Rom. 13. 8. not to live after the flesh Rom. 8. 12. to publish the Gospell Rom. 1. 14. but because they are debts owed and not payed Math. 18. 27. First they are called debts because God is the creditor Luke 7. 41. Secondly because we are indebted to his Iustice to pay the utmost farthing Math. 5. 25. and therefore it is a misery to be a sinner 1 Sam. 22. 2. for first he loves not to come into Gods presence except he be brought Math. 18. 24. Secondly he loves to be shifting with God as the unjust Steward and the debters were agreed to cozen their master Luke 16. 5. Thirdly he is apt to leave the surety in the lurch Prov. 22. 26. Fourthly he is subject to be arrested of Gods justice as a debter is of mans 2. King 4. 1. Q. 160. What is sinne A. It is the transgression of Gods law 1 Ioh 3. 4. whether by omiting of what is commanded Math. 25. 42. or by committing of what is forbidden Ier. 2. 13. or by failing in manner of doing it for in every thing we doe be it materially never so good we doe sinne Gal. 7. 20. whether it be in essentialls as Iehus obedience is called murder Hos 1. 4. or in some circumstantialls as Rebekahs desiring that Iacob might have the blessing there was a lye cleaving to it Gen. 27. 15. whereby the person becomes
the Divell hath his Kingdome and in whom hath he it if not in them Math. 12. 26. For first the Lord the just Iudge turnes them over to the Divell because they will not be ruled by him therefore the Divell shall have them to rule over them yea he shall be their God though they be blind and see no such thing 2 Cor. 4. 4. and hee gives the Divell charge over them as he gives the good Angels charge over the godly Psal 91. 11. Secondly because the Divell can find none that will doe his workes but onely them Ioh. 8. 44. and therefore great is their misery for first they are his Slaves and he holds them captive at his will 2 Tim. â— 26. Secondly they are so tyrannized over and kept under by him that he will not let them looke after Heaven or any good to any purpose he doth oppresse them Acts 10. 38. Thirdly hee hath power over their death that they shall never dye well though they seeme to dye never so well Heb. 2. 14. Fourthly he leads them though they little thinke it he that Lyeth little thinkes hee that the Divell filleth his heart and yet he doth Acts 5. 3. Idle persons and â—atlers 1 Tim. 5. 13. little thinke they that they turne after Sathan and yet they doe verse 15. he that committeth sinne little thinkes he that hee is of the Divell and yet he is 1 Ioh. 3. 8. enemies of righteousnesse they little thinke that they are the children of the Divell and yet they all be Acts 13. 10. For first the Divell is a Spirit and therefore he can be in the wicked and they never spy it Revel 16. 14. Secondly hee can transforme himselfe into an Angell of light and therefore he can make them believe he is a good Spirit 2 Cor. 11. 14. Q. 185. Are there no more evils that wee have need to be delivered from A. Yes the whole world is sull of evils Ioh. 17. 15. we can walke in no way but there be many evils attending upon it to defile us and happie is he that is undefiled with them Psal 119. 1. We can not tread one step but there be evils ready to have dominion over us except the Lord deliver us there-from verse 133. First in our outward Callings as we are in danger in being overmuch or not enough in them of savouring them too much so that we cannot savour the Word the Sacraments and Sabboths for fleshly feare and distrust grasping too many things Improvidence hampering our selves with the wicked so that happie is hee whose God is the Lord for hee is faithfull to keepe one from the evill 2 Thess 3. 3. Secondly in Prosperity wee are apt to thinke we shall dye in our nest Iob 29 18. hoping it will not end yet nor yet we are apt to be vaine and delicare and tender and unhardy to forget the afflictions of Ioseph to be selfe-confident to prize heaven the lesse to be the unâ—iâ—ter for humiliation and the other irksome duties of Mortification such evils wise Agâ—â— saw in being full Prov. 30. 9. Thirdly in â—…ity to be impatient discontented to be moping to use unlawfull means to be Puâ—illanimous and base to be dead to good things David himselfe in his affliction found a want of quickning Psal 119. 107. Fourthly in our eating and drinking as the Israelites minds ranne upon their Onyoâ—s and Garlick and flesh-pots their soule loathed the Manna when wee drinke we are ready to be caught with the rednesse of the Wine when we eate as Esau with the rednesse of the Pottage at Feasts we are subject to forget feare we are in danger of Intem perance curiosity pleasure and therefore blessed is hee that hath Faith in Gods word to Pray that his meat may be sanctified 1 Tim. 4. 5. Fiftly in our delights and recreations to be too â—esting and light and tickeled immoderate unseasonable over long to be unâ—itted thereby to graver and seriouser things which are great evils for they doe exceedingly dead us towards Christ 1 Tim. 5. 6. Sixtly in our company to be infected some way or other and carried away Gal. 2. 13. Seventhly when wee are alone Eccl. 4. 10. though the more Grace we have the lesse we are alone when wee are alone Ioh. 16. 32. Eighthly when we are about godly duties there â—â— evills about us too and therefore we had need â—o take heed Luk. 8. 18. Q. 186. It appeares then God is the only deâ—â—erer A. Yea Psal 70. 5. for first he is strong eâ—ough Kings and Princes are not able to be deliverers 2 King 6. 27. he only is our rock and therefore our only deliverer 2 Sam. 22. 2. Secondly in him only we may trust for deliverance Psal 144. 2. and therefore First we should â—ly onely to him for deliverance Psal 50. 15. Secondly this condemnes them that â—ly to any other for deliverance it is a heavy curse when a man is given up to such a reprobate sense as to goe any where else Iudg. 10. 14. Thirdly if we be delivesed at any time let us take notice that our deliverance commeth from him and let him have a song of Praise Psal 32. 7. Fourthly let us labour to be such as he may be willing to deliver as First let us see our selves utterly undone without him 2 Chron. 20. 12. Secondly let us climb up to mount Sion deliverance dwells there Ioel. 1. 32. Thirdly let us set our selves to be holy â—â—ad 17. Fourthly let us be importunate with God not to tarry long before he deliver Psal 40. 17. and yet Fiftly wait too till he is pleased to deliver Lam. 3. 26. Sixthly let us looke to the Holy one Isa 31. 1. Seventhly if any deliverance be offered any other way let us not except it Heb. 11. 35. the Lord doth deliver First by keeping away the evill Iob. 33. 17. Secondly by removing it a way when it is come Psal 51. 14. Thirdly by disanulling the force of the evill Dan. 3. 27. or the hurtfulnesse of it Mark 16. 18. Fourthly by altering of the nature of it and turning it to good Gen. 15. 20. Fiftly by taking one away from the evill 2 King 22. 20. which few men doe consider Isa 57. 1. and therefore first God hath more wayes to deliver his people then one Deliverances Psal 44. 4. Secondly though never so many waies of Deliverance be blockt up yet let Faith say God hath another way yet Ester 4. 14. for God is skilfull and well verst in delivering his 2 Pet. 2. 9. Thirdly let our faith be indifferent may be God will be with us in trouble and that is a deliverance Psal 9. 15. may be God will keepe us in it and that is a deliverence Psal 25. 20. may be hee will keepe us from sinking and that 's a deliverance too Psal 69. 14. Q. 187. What doe you learne from these words For thine is the Kingdome the Power and the glory A. That Prayer is to be pressed with arguments as Moses his Prayer was Exod. 32. 11 12 13. so was Asa's 2 Chron. 14. 11. First because God is a God of infinite understanding and therfore when we speake unto him wee had need to speake reason Iob 13. 3. Secondly because Prayer is a pleading which must be full of good reasons Iob 23. 4. Thirdly because Prayer is a main part of Gods service which is reasonable Rom. 12. 1. for even a mortall man stands much upon reason Iob 32. 11. much lesse hath the wise God delight in fooles Eccl. 5. 4. Therefore first wee should well ponder our Prayers before wee doe pray them David calls his Prayers his meditations Psal 5. 1. wee must ponder upon what ground we come to God otherwise hee will send us away without hearing Iudg. 10. 14. we must ponder what correspondency we have with him is otherwise he will indite us of impudence for ouâ— comming into his Courts Ier. 11. 15. when wee Pray to him rightly God sayes Come let us reason together Isa 1. 18. Secondly hence we see that wicked men be they never so learned and gifted in Prayer yet they cannot Pray for lacke of Spirituall reason they are unreasonable men 2 Thes 3. 2. This is a comfort to good Christians that have the Lords attributes all on their side for God will be sure to heare such Ioh. 9. 31. hence it is that they doe not faint in Prayer as others doe because their reasons are never exhaust they have still more and more reason Luk. 18. 1. 7. Jacob had such reasons that he would not let the Lord goe Gen. 32. 26. The Prophet Isaiahs his mouth could never be stopt he had still more and more to say and presse the Lord with Isa 62. 1â— and therefore first when we have a good argument we should lie a tugging with it and follow it hard as Ioshua did Iosh 7. 6. 9. Secondly when our arguments seeme to be answered we should recover them againe Math. 15. 22 23 24. FJNJS