signifieth a Saviour and Christ tâ—â— Anointed of God He being Anointed by God â—â— the Office of a Mediator as the Great Propheâ— Priest and King of the Church CHAP. XII How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary Qu. 1. DOth it not seem Impossible that Christ should be begotten on a Virgin without a Man A. There is no Contradiction in it And what is impossible to him that made all the World of nothing Q. 2. But it seems incredible that God should be made Man A. God was not at all changed by Christ's Incarnation The Godhead was not turned into Flesh or Soul but united it self thereto Q. 3. But it seemeth an incredible Condâ—scension in God to unite the Nature of Man to himself in Personal Union A. When you understand what it is it will not seem incredible to you though wonderful Consider 1. That it doth not turn the humane Nature into Divine 2. Nor doth it give it any of that part or work which was proper to the Divine Nature and Second Person in the Trinity from Eternity 3. The Divine Nature is united to the Humane only to advance this to the excellent Office of Mediation and that Christ in it may be Head over all things to the Church 4. And it will abate your wonder if you consider that God is as near to every Creature as the Soul is to the Body In Him we live move and have our being And he is more to us than our Souls are to our Bodies Q. 4. You now make me think that God is one with every Man and Creature as well as with Christ. I pray you wherein is the difference A. Gods Essence is every where alike but he doth not appear or work every where alike As he is more in Heaven than on Earth because he there operateth and appeareth in Glory and as he is more in Saints than in the Ungodly because in them he Operateth his Grace so he is in Jesus Christ otherwise than he is in any other Creature 1. In that he by the Divine Power qualified him as he never did any other Creature 2. And designeth him to that work which he never did any other Creature 3. And fixeeth him in the honourable Relation to that work 4. And communicateth to him by an uniting act the Glory which he doth not to any other Creature And though it 's like there is yet more unknown and incomprehensible to us yet these singular Operations express a singular Operative Union The Sun by shining on a Wall becomes not one with it But by its influence on Plants it becometh one with them and is their Generical Life Q. 5. But how is the Second Person in the Trinity more United to the humane Nature than the Father and the Holy Ghost are they divided A. You may as well ask Why God is said to make the World by his WORD and by his SON Tho the Persons are undivided in their works on the Creature yet Creation is eminently ascribed to the Father Incarnation and Redemption to the Son and Sanctification to the Holy Ghost The Suns power of Motion Light and Heat are inseparable And yet it is the Light as such that with our Eye doth cause the same act of sight as united to it But the perfect Answer to this doubt is reserved for Heaven Q. 6. But how was he conceived by the Holy Ghost the Second Person by the third when it is only the Second that was incarnate A. The Holy Ghost is not said to operate on the Second Person in the Trinity or the Godhead for Christs Conception but on the Virgins Body and by miraculous causing a humane Soul and Body and their union with the Eternal Word Gods perfecting Operations are usually ascribed to the Holy Ghost But the Father and Son are still supposed Operating by the Holy Spirit Q. 7. Was Christ's Flesh made of the substance of his Mother A. Yes Else how had he been the Son of Man Q. 8. Was Christ's Soul begotten by his Mother A. It is certain that Man begetteth Man But how Souls are generated is not fully known by Man Some say They are not Generated but Created Some say That they are not Created but Generated And I think that there is such a concurrence of God's act and Mans as may be called a Conjunction of Creation and Generation that is that as the Sun-beams by a Burning-Glass may light a Candle and that Candle light another and another yet so that the Light and Heat that doth it is only from the Suns continual communication But will not Light another but as contracted and made forcible by the Burning-glass or the Candle So all the Substance of new Souls is from the Divine Efflux or communication of it which yet will not ordinarily beget a Soul but as it is first received in the Generative natural faculty and so operateth by it as it s appointed Natural means Thus it seems all humane Souls are caused Pardon the defects of the Similitude But the Soul of Christ miraculously not without all Operation of the Mothers for then he had not been the Son of Man but without a humane Father the Holy Ghost more than supplying that defect Q. 9. If Christ was Mary's Son how escaped he Original guilt A. By being conceived by the Holy Ghost and so in his humane Nature made the Son of God and not generated as other Men are Q. 10. Had Mary any Children after Iesus Christ A. It goes for a Tradition with most that she had none But it is uncertain and concerneth not our Faith or Salvation Q. 11. Why was Christ Born of a Jew A. God had made a special Promise to Abraham first that Christ should be his Seed in whom all Nations should be blessed and to David after that he should be his Off-spring an everlasting King Q. 12. Why was not Christ Born till about Four thousand Years after the Fall A. It 's dangerous asking Reasons of God's Councils which he hath not revealed But this much we may know that Christ was Mans Redeemer by undertaking what he after did before his Incarnation And that he revealed the Grace of Redemption by Promises Types and Prophesies and so saved the Faithful And that Gods works are usually progressive to Perfection and ripeâ—t at last And therefore when he had first sent his Prophets he lastly sent his Son to perform his undertaking and bring Life and Immortality more fully to light and bring in a better Covenant and gather a more excellent Universal Church Q. 13. Were any savâ—d by Christ before he was made Man A. Yes They had the Love of the Father the Grace of Christ and the necessary communion of the Holy Ghost and the Promise And in every Age and Nation he that feared God and work't Righteousness was accepted of him CHAP. XIII Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell
is folly to be stalled at the Believing of any thing which we once are sure that God revealeth considering how unmeet our shallow Wit is to judge of the things of infinite Wisdom to us unseen 2. To Holy illuminated prepared Souls Belief is not so hard It 's Blindness and Vice that make it difficult 3. God did not become Man by any Change of his Godhead nor by confining his Essence to the Manhood of Christ But 1. By taking the humane Nature into a special Aptitude for hiâ— Operations 2. And so Relating it neerly to himself 3. And Operating peculiarly in and on it as he doth not on any other Creature And when all are agreed that God is essentially every where and is as near us as we are our selves and more the Cause of all good which we do than we our selves are it will be harder to shew that he is not Hypostatically united to every Man than that he is so to Christ Though the foresaid Aptitude of Christ's humane Nature and the Relation and Operation of the Divine indeed make that vast difference If God can so peculiarly Operate in and by our humane Nature where lyeth the Incredibility Q. 31. But it is so transcendently above all the Works of Nature that such condescension of God is hard to be believed A. Great Works best beseem the Infinite God Is not the make of the whole World as wonderful and yet certain Gods Love and Goodness must have wonderful products as well as his Power But is it not very congruous to Nature and Reason that God should have Mercy on lapsed man And that he should restore depraved humane Nature And that he should do this great work like his Greatness and Goodness and above Mans shallow reach And that Polluted Souls should not have immediate access to the most Holy but by a Holy Mediator And that Mankind should have one Universal Head and Monarch in our own Nature And that when even Heathens are conscious of the great need of some Divine revelations besides the light of Nature and therefore consult their Oracles and Augurs that God should give us a certain Menssenger from Heaven to teach us necessary Truth Many such Congruities I have opened in the Reasons of the Christian Religion Part 2. Ch. 5. The Summ of all that is said is This I. If any History in the world be sure the History of the Gospel is sure II. And if the History be sure the Doctrine must needs be sure III. The continued Evidences 1. In the Holiness of the Doctrine And 2. In the Holiness of all true serious Believers are a standing proof of both as the Miracles were to all the beholders who did not Blaspheme the Holy Ghost Q. 32. But how comes it to be so hard then to the most to become serious Believers and Godly when the Evidence is so clear A. A Blind Dead Worldly Fleshly Heart doth undispose them and they will not Consider such things nor use the means Yea they so wilfully sin against Knowledge and Conscience and will not obey that which they know that they forfeit further Grace I will name you briefly many things which every Mans Natural Reason might know and ask you whether you ever knew any Unbeliever that was not false to this Light of Nature 1. Doth not Sence and Reason tell men how vile a thing that Flesh is which they preferr before their Souls 2. Doth it not certifie them that they must die and so that Fleshly Pleasure is short 3. Doth it not tell them of the Vanity and Vexation of this World 4. And that greatest Prosperity is usually parted with with greatest sorrow 5. Doth it not tell them that Mans Nature can hardly choose but fear what will follow after Death 6. Doth it not tell them that there is a God that made them and Ruleth all 7. And that he is infinitely Great and Wise and Good and therefore should be Obeyed Loved and Trusted above all 8. And that their Lives and Souls and all are his and at his will 9. And that Man hath Faculties which can mind a God and a Life to come which Bruits have not and that God doth not make such Natures in vain 10. Doth not experience tell them that humane Nature seeth a vast difference between Moral Good and Evil and that all Government Laws and Converse shew it And no Man would be counted false and bad 11. And that Good Men are the Blessing of the World and Bad Men the Plagues 12. And that there is a Conscience in Man that condemneth Sin and approveth Goodness 13. And that most Men when they dye cry out against that which Worldly Fleshly Men preferr and wish that they had lived the Life of Saints and might die their death Are not these easily knowable to all And yet all the ungodly live as if they believed none of this And can you wonder if all such Men understand not or believe not the Heavenly things have no experience of the Sanctifying Work and Witness of the Holy Spirit and have no delight in God and Goodness no strength against Sin and Temptations no Trust in God in their necessity no suitableness to the Gospel nor the heavenly Glory But as they lived in sin do die in a stupid or despairing state of Soul CHAP. VII Of the Christian Religion what it is and of the Creed Q. 1. NOw you have laid so good a Foundation by shewing me the certain Truth of the Gospel I would better know what Christianity is and what it is to be a true Christian A. First I must tell you what Religion is iâ— general and then what the Christian Religion is Religion is a Word that signifieth either that which is without us the Rule of our Religion or thaâ— which is within us our conformity to that Rule The Doctrinal Regulating Religion is the Signification of Gods will concerning Mans Duty to God and his Hopes from God The inward Religion of our Souls is our Conformity to this revealed regulating Will of God even our absolute resignation to God as being his own our absolute subjection to him aâ— our absolute Sovereign Ruler and our prevailinâ— chief Love to him as our chief Benefactor and aâ— Love and Goodness it self Thus Religion is ouâ— Duty to God and Hope from God Q. 2. Now what is the Christian Religion A. The Christian Religion as Doctrinal is The Revelation of Gods will concerning his Kingdoâ— as our Redeemer or the Redeeming and savinâ— sinful miserable Man by Jesus Christ. And the Christian Religion as it is in us is Thâ— true Conformity of our Understanding Will anâ— Practice to this Doctrine or The true Belief oâ— the Mind the Thankful Love and Consent of thâ— Will and the sincere Obedience of our Lives to God as our Reconciled Father in Christ and to Jesus Christ as our Saviour and to the Holy Ghost as our Sanctifier to deliver us from the guilt and power of Sin from
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
Christian shall be damned who knoweth not what a PERSON in the Trinity is as Eternally inexistent when all the Divines and School Wits as good as confess after tedious disputes with unintelligible words that they know not It is the Trinity as related to us and Operative and therein Notified that We must necessarily understand and believe even as Our Creator Redeemer and Sanctifier that the Love of God the Father and the Grace of the Son and the Communion of the Holy Ghost may be believed received and enjoyed As there are diversities of Gifts but the same Spirit and differences of Administrations but the same Lord and diversities of Operations but the same God which worketh all in all 1 Cor. 12. 4 5 6. 2 Cor. 13. 14. Even as it is not our understanding the Essence of the Sun but our Reception of it 's communicated Motion Light and Heat that our Nature liveth by Q. 11. But how can any Man love him above all of whom we can have no true Conception I cannot Conceive what GOD is A. It may be you think that you know nothing but what you see or feel by Sense For so Mens long use of Bodies and Sense is apt to abuse them Or you think you know nothing which you know not fully and so no Angel knoweth God by an adequate comprehensive Knowledge How far are we from knowing fully what Sun and Moon and Stars are and what is in them and how they are ordered and move And yet nothing is more easily and surely known than that there is a Sun and Stars and that they are substances that have the power of Motion Light and Heat Yea Philosophers cannot yet agree what Light and Heat are And yet we know enough of them for our necessary use And can it be expected then that Man give a proper Definition of the Infinite God And yet nothing is more certain than that there is a God and that he is such as I have before described And we may know as much of him as our Duty and Happinss requireth Q. 12. But what is the best Conception I can have of God A. I partly told you in the Third Chapter and the Second I now tell you further that we see God here but as in a Glass His Image on Mans Soul is the nearest Glass How do you conceive of your own Soul You cannot doubt but you have a Soul while you perceive its constant acts Yet you see it not You find clearly that It is a Spiritual substance that hath essentially the power of Vital-Activity Understanding and Will By this you perceive what a Spirit is And by this you have some perception what GOD is All the World is far less to God than a Body to its Soul And GOD is Infinitely more than a Soul to all the World But by the Similitude of a Soul you may most easily conceive of him CHAP. X. Of God's Almightiness and Creation Qu. 1. WHy is God here called The FATHER in whom we believe A. 1. As he is the first Person in the Eternal Trinity and so called The Father of the Eternal Word or Wisdom as his Son 2. As he is the Father of Jesus Christ as Incarnate 3. As he is the Maker of the whole Creation and as a Common Father giveth Being to all that is 4. As he is our Reconciled Father by Christ and hath adopted us as his Sons and bound us to Love and Trust and Obey him as our Father But the two first are the chief Sence Q. 2. What is God's ALMIGHTINESS A. His Infinite Power by which he can do all things which are works of Power He cannot Lie nor Die nor be the Cause of sin for these are no Effects of Power but of Impotencie Q. 3. Why is his Almightiness to be believed by us A. We do not else believe him to be GOD And we cannot else Reverence Admire Trust him and Obey him as we ought Q. 4. Why is his Almightiness only named and no other properties A. All the rest are supposed when we call him GOD. But this is named because he is first to be Believed in as the Creator and his Creation doth eminently manifest his Power And though the Son and the Holy Ghost are Almighty the Scripture eminently attributeth POWER to the FATHER WISDOM to the SON and LOVE and Perfective Operations to the Holy Ghost Q. 5. Is the Creation named to notifie to us God's Almightiness A. Yes and it is a great part of our Duty when we look up to the Heavens and daily see so far as our short sight can reach of this wondeful World to think with most reverend admiration O what a GOD have we to serve and trust Q. 6. HOw did God make all things A. He gave them all their Being Order and well-being by the Power of his Will and Word Q. 7. When did he make all things A. It is not yet Six thousand Years since he made this World even as much as belongs to us to know Q. 8. How long was God making this World A. It pleased him to make it the work of Six dayes and he consecrated the seventh day a Sabbath for the Commemoration of it and for the solemn Worshipping Him as our Creator Q. 9. For whom and for what use did God make the World A. God made all things for himself not as having need of them but to please his own will which is the Beginning and the End of all his Works and to shine in the Glory of the Greatness Order and Goodness of the World as in a glass to understanding Creatures and to communicate Goodness variously to his Works Q. 10. What did God with the World when he had made it A. By the same Power Wisdom and Will he still continueth it or else it would presently return into nothing Q. 11. What further must we learn from Godâ— CREATING us A. We certainly learn that he is our OWNER our RULER and our BENEFACTOR or FATHER and that we are his OWN and His SUBJECTS and his BENEFITED Children Q. 12. What mean you by the First that he is our OWNER A. He that maketh us of nothing must needs be our absolute Lord or Owner And therefore may do with all things what he Will and cannot possibly do any wrong however he useth us And we must needs be wholly his Own and therefore should wholly resign our selves to his disposing Will. Q. 13. What mean you by the Second that God is our Ruler A. He that by Creation is our absolute Owner and hath made us Reasonable and with Free-will must needs have the only right and fitness to be our Ruler by his Laws and Doctrine And we are bound as his Subjects to Obey him absolutely in all things Q. 14. How gather you that he is our Father or Benefactor A. If we have our very Being from him and all the Good that the whole Creation enjoyeth be his
terrified them and told the Rulers what they saw And after all it was to Paul a Persecutor and partly to his company that Christ appeared Q. 6. Why must Christ rise from the Dead A. You may as well ask Why he must be our Savior 1. If he had not risen Death had conquered him and how could he have saved us that was overcome and lost himself 2. He could not have received his own promised Reward even his Kingdom and Glory It was for the Joy that was set before him that he enendured the Cross and despised the shame Therefore God gave him a Name above every Name to which every created Knee must bow 3. His Resurrection was to be the chief of all those Miracles by which God witnessed that he was his Soâ— and the chief Evidence by which the World was to be convinced of his Truth and so was used in their Preaching by the Apostles That Christ rose from the Dead is the chief Argument that makes us Christians 4. The great executive parts of Christs saving Office were to be performed in Heaven which a dead Man could not do How else should he have Inceded for us as our heavenly High-priest How should he have sent down the Holy Ghost to renew us How should he as King have governed and protected his Church on Earth unto the End How should he have come again in Glory to Judge the World and how should we have seen his Glory as the Mediator oâ— Fruition in the Heavenly Kingdom Q. 7. I perceive then that Christ's Resurrection is tâ— us an Article of the greatest use What use must â—â— make of it A. You may gather it by what is said 1. By this you may be sure that he is the Son of God and his Gospel True 2. By this you may be sure that his Sacrifice on the Cross was accepted as sufficient 3. By this you may be sure that Death is Conquered and we may boldly trust our Saviour who tasted and overcame Death with our departing Souls 4. By this you may be sure that we have a powerful High-priest and Intercessour in Heaven by whom we may come with reverend boldness unto God 5. By this we may know that we have a powerful King both to obey and to trust with the Churches Interest and our own 6. By this we may know that we have a Head still living who will send down his Spirit to gather his Chosen to help his Ministers to Sanctifie and Comfort his People and prepare them for Glory 7. By this we are assured of our own Resurrection and taught to hope for our final Justification and Glory 8. And by this we are taught that we must Rise to Holiness of Life CHAP. XV. He ascended into Heaven and sitteth on the right Hand of God the Father Almighty Qu. 1. HOw long was it between Christ's Resurrection and his Ascension A. Forty dayes He rose on the day which we call Easter-day and he ascended on that which we call Ascension day or Holy Thursday Q. 2. Did Christ stay all that while among his Disciples visibly A. No but appeared to them at such seasons as he saw meet Q. 3. Where was he all the rest of the Forty Days A. God hath not told us and therefore it concerneth us not to know Q. 4. He shewed them that he had Flesh and Blood hoâ—â—â—en was he to them invisible the most part of the Forty dayes A. The Divine power that raised Christ could make those alterations on his Body which we are unacquainted with Q. 5. How was Christ taken up to Heaven A. While he was speaking to his Apostles of the things concerning the Kingdom of God and answering them that hoped it would presently be and had given their Commission and the Promise of the Holy Ghost and commanded them to wait for it at Ierusalem he was taken up as they gazed after him till a Cloud took him out of their sight And two Angels like two Men in white stood by them and askt them why they stood gazing up to Heaven telling them that Iesus who was taken up should so come again Q. 6. Had it not been better for us that he had staid on Earth A. No He is many wayes more useful to us in Heaven 1. He is now no more confined in presence to that small Countrey of Iudea above the rest of the World as a Candle to one room but as the Sun in his Glory shineth to all his Church on Earth 2. He is possessed of his full Power and Glory by which he is fit to protect and Glorifie us 3. He intercedeth for us where our highest Concerns and Interest are 4. He sendeth his Spirit on Earth to do his work on all believers Souls Q. 7. What is meant by his sitting on the right Hand of God A. Not that God hath Hands or is confined to a place as Man is But it signifieth that the Glorified Man Iesus is next to God in Dignity Power and Glory and as the Lieutenant under a King is now the Universal Administrator or Governour of all the World under God the Father Almighty Q. 8. I Thought he had been only the Lord of his Church A. He is Head over all things to his Church All Power and things in Heaven and Earth are given him Even the frame of Nature dependeth on him He is Lord of all But it is his Church that he Sanctifieth by his Spirit and will Glorifie Q. 9. If Christ have all power why doth he let Satan and Sin still reign over the far greatest part of the Earth A. 1. Satan reigneth but over Volunteers that wilfully and obstinately choose that Condition And he reigneth but as the Jailor in the Prison as Gods Executioner on the wilfull refusers of his Grace And his reign is far from absolute he crosseth none of the Decrees of God nor overcometh his power but doth what God seeth meet to permit him to do He shall destroy none of Gods Elect nor any that are truly willing of Saving Grace And as for the fewness of the Elect I shall speak of it after about the Catholick Church Q. 10. But is not Christs Body present on Earth and in the Sacrament A. We are sure he is in Heaven and we are sure that their Doctrine is a fiction contrary to Sense Reason and Scripture that say the Consecrated Bread and Wine are substantially turned into the very Body and Blood of Christ and are no longer Bread and Wine Buâ—… how far the presence of Christs Soul and Body extendeth is a question unfit for Mans determination unleâ—… we better knew what Glorified Souls and Bodies are â—… We see that the Sun is eminently in the Heaven Anâ—… yet whether its lucid Beams be a real part of its substance which are here on Earth or how far they extend we know not nor know we how the Sun differeth in Greatness or Glory from
Joy to whom in this Unity God commnicateth his Glory and if we think not of the Glorious Head of the Church who will then be our Mediator of Fruition as he was of Acquisition nay if we think not of those loving blessed Angels that rejoiced at our Conversion and were here the Servants and will be for ever the Companions of our Joy And if we think not of all our old dear Friends and Companions in the Flesh and of all the Faithful who since Adam's Dayes are gone before us and if we think not of the attractive Love Union and Joy of that Society and State we shall not have sufficient Familiarity above but make God as inaccessible to us Delight and desire suppose attractive suitableness Inaccessible excellency draws not up the Heart I thank God for the Pleasure that I have in thinking of the Blessed Society which will shortly entertain me with joyful Love Q. 12. But may not Everlasting signifie only a long time as it oft doth in Scripture and so all may be in mutable Revolutions as the Stoicks and some others thought A. 1. What reason have we to extort a forced sence against our own Interest and Comfort without any warrant from God 2. The nature of the Soul being so far Immortal as to have no Inclination to its own death Why should we think it strange that its felicity should be also everlasting 3. It can hardly be conceived how that Soul can possibly revolt from God and perish who is once confirmed with that sight of his Glory and the full fruition of his Love Whether Nature be so bad as to allow such a revolt If the Devils had bin as near God and as much confirmed in the Sight and Sense of his Love and Glory as â—â—e Blessed shall be I can hardly conceive how they could possibly have fallen Q. 13. How may I be sure that I shall enjoy this Everlasting Life A. I told you before 1. If you so far believe the Promise of it as made by God and purchased by Christ's Righteousness and Intercession as to take this Glory for your chief felicity and hope and to prefer it before all Worldly Vanity Pleasure Profit Honour or Life to the Flesh and to make it your chief care and business to seek it and rather let go all than lose it and thus patiently wait and trust God's Grace in Christ and his Spirit in the use of his appointed means unto the end it shall undoubtedly be yours for ever CHAP. XXIII What is the true use of the Lord's Prayer Qu. 1. WHat is Prayer A. It is Holy Desires expressed or actuated to God with Heart alone or also with the Tongue including our penitent Confession of sin and its Deserts and our thankful acknowledgment of his Mercies and our Praising God's works and his Perfections Q. 2. What is the Use of Prayer Seeing God cannot be changed and moved by us what good can it do us and how can it attain our ends A. You may as wisely ask what good any thing will do towards our Benefit or Salvation which we can do seeing nothing changeth God As God who is one maketh Multitudes of Creatures so God who is unchangeable maketh changeable Creatures and the Effect is wrought by changing us and not by changing God You must understand these great Philosophical Truths that 1. All things effect according to the Capacity of the Receiver 2. Therefore the various effects in the World proceed from the great variety of Receptive Capacities The same Sun-beams do cause a Nettle a Thorn a Rose a Cedar according to the seminal Capacity of the various Receivers The same Sun enlightneth the Eye that doth not so by the Hand or Foot or by a Tree or Stone And it shineth into the House whose Windows are open which doth not so when the Windows are shut and this without any change in it self The Boatman layeth hold on the Banck and pulls as if he would draw it to the Boat when he doth but draw the Boat to it Two wayes Prayer procureth the Blessing without making any Change in God First by our performing the condition on which God promiseth his Mercy Secondly By disposing our Souls to receive it He that doth not penitently confess his sin is unmeet for Pardon And he that desireth not Christ and Mercy is unmeet to be partaker of them And he that is utterly unthankful for what he hath received is unmeet for more Q. 3. Who made the Lords Prayer A. The Lord Iesus Christ himself as he made the Gospel some of the Matter being necessary yet before his Incarnation Q. 4. To whom and on what occasion did he make it A. To his Disciples to whom also he first delivered his Commands upon their request that he would teach them to pray Q. 5. To what Use did Christ make it them A. First To be a Directory for the Matter and Method of their Love Desires Hope and Voluntary choice and endeavours And 2. To be used in the same Words when their case required it As Man hath three Essential Faculties the Intellect Will and Vital executive Power so Religion hath three Essential parts viz. To direct our Understandings to believe our Will to desire and our Lives in practice Q. 6. What is the Matter of the Lord's Prayer in General A. It containeth First What we must desire as our End And Secondly What we must desire as the Means premising the necessary Preface and concluding with a suitable Conclusion Q. 7. What is the Method of the Lord's Prayer A. I. The Preface speaks 1. To God as God 2. As our reconciled Father in Christ described in his Attributes by the words which art in Heaven which signifie the Perfection of his Power Knowledge and Goodness and the Word Father signifieth that he is Supream Owner Ruler and Benefactor 2. The word Our implieth our Common Relation to him as his Creatures his Redeemed and Sanctified Ones his Own his Subjects and his Beneficiaries or Children II. The Petitions are of two sorts as the Commandments have two Tables The first proceed according to the order of Intention beginning at the highest Notion of the ultimate End and descending to the lowest The Second part is according to the Order of Execution and Assecution beginning at the lowest means and ascending to the highest III. The Conclusion enumerateth the parts of the ultimate End by way of Praise beginning at the lowest and ascending to the highest The Method throughout is more perfect than any of the Philosophers Writings Q. 8. Why do we not read that the Apostles after used this Prayer A. It is enough to read that Christ prescribed it them and that they were Obedient to him We read not of all that the Apostles did 2. This is a Comprehensive Summary of all Prayer and therefore must needs be brief in the several parts But the Apostles had occasion sometime for one branch and sometime for another on which they particularly
though Hypocrites are the Church-visible and his professed Subjects 3. Subjects by sincere Heart-consent And so all such are his Subjects as make up the Church-mystical and shall be saved So that the Kingdom of God is a word which is sometime of a larger signification than the Church and sometime in a narrower sence is the same Eph. 1. 23. Christ is Head over all things to the Church Q. 7. What are the Acts of Christs Kingly Government A. Law-making Judging according to that Law and executing that Judgment Q. 8. What Laws hath Christ made and what doth â—e rule by A. First He taketh the Law of Nature now as his own as far as it belongeth to sinful Mankind And 2. He expoundeth the darker passages of that Law And 3. He maketh new Laws proper to the Church â—ince his Incarnation Q. 9. Are there any new Laws of Nature since the Fall A. There are new Obligations and Duties arising from our changed State It was no duty to the Innocent to repent of Sin and seek out for Recovery and â—eg Forgiveness But Nature bindeth Sinners not yet â—nder the final Sentence to all this Q. 10. What new Laws hath Christ made A. Some proper to Church Officers and some â—ommon to all Q. 11. What are his Laws about Church-Officers A. First He chose himself the first chief Officers â—nd he gave them their Commission describing their Work and Office and he Authorized them to gather â—nd form particular Churches and their fixed Officers â—t Pastors and necessary Orders and gave them the â—xtraordinary Conduct and Seal of his Spirit that their determinations might be the infallible significations of his Will and his recorded Law to his Universal Church to the end of the World His Spirit being the Perfecter of his Laws and Government Q. 12. How shall we be sure that his Apostles by the Spirit were Authorized to give Laws to all future Generations A. Because he gave them such Commission to teach Men all that he Commanded 2. And promised them his Spirit to lead them into all Truth and bring all things to their Remembrance and to tell them what to say and do And 3. Because he performed this Promise in sending them that extraordinary measure of the Spirit And 4. They spake as from Christ and in his Name and as by his Spirit And 5. They sealed all by the manifestation of that Spirit in its Holy and Miraculous manifold Operation Q. 13. Have not Bishops and Councils the same Power now A. No To be the Instruments of Divine Legislation and make Laws which God will call His Laws is a special Prophetical Power and Office such aâ— Moses had in making the Iewish Laws which noâ—… had that came after him But when Prophetical Revelation hath made the Law the following Officeâ—… have nothing to do But 1. To preserve that Law 2. And to expound it and apply it and guide thâ— People by it and themselves obey it 3. And to determine undetermined mutable Circumstances As the Iewish Priests and Levites were not to make another Law but to preserve expound and Rule by Moses Law so the ordinary Ministers Bishops or Councils are to do as to the Laws of God sufficiently made by Christ and the Spirit in his Apostles Q. 14. What are the New Laws which he hath made for all A. The Covenant of Grace in the last Edition is his Law by which he obligeth Men to Repent and Believe in him as Incarnate Crucified and Ascended and Interceding and Reigning in Heaven and as one that will Judge the World at the Resurrection As one that pardoneth Sin by his Sacrifice and Merit and Sanctifieth Believers by his Spirit And to believe in God as thus reconciled by Him and in the Holy Ghost as thus given by him And he promiseth Pardon Grace and Glory to all true Believers and threatneth Damnation to impenitent Unbelievers And he commandeth all Believers to devote themselves thus to God the Father the Son and the Holy Ghost by a solemn Vow in Baptism and live in the Communion of Saints in his Church and Holy Worship and the frequent Celebration of the Memorial of his Death in the Sacrament of his Body and Blood especially on the first Day of the Week which he hath separated to that Holy Comemoration and Communion by his Resurrection and the sending of his Spirit and by his Apostles And he hath commanded all his Disciples to live in Unity Love and Beneficence taking up the Cross and following him in Holiness and Patience in hope of Everlasting Life Q. 15. But some say that Christ was only a Teacher and not a Law-giver A. His Name is King of Kings and Lord of Lords and all Power in Heaven and Earth is given him and all things put into his Hands the Government is laid on his Shoulders and the Father without him judgeth no Man but hath committed all Judgment to the Son For this end he died rose and revived that he might be Lord of the Dead and of the Living He is at God's right Hand above aâ—â— Principalities and Powers and every Name being Head over all things to the Church Q. 16. May not this signifie only his Kingdom as â—â— is God or that which he shall have hereafter only at the Resurrection A. 1. It expresly speaketh of his Power as God and Man the Redeemer 2. And he made his Law iâ— this Life though the Chief and Glorious part of hâ—â— Judgment and Execution be hereafter How elsâ— should Men here keep his Law and hereafter â—â— judged according to it He that denieth Christ to be the Lawgiver denied him to be King and he that denieth him to be King denieth him to be Christ and is no Christian. Q. 17. Hath Christ any Vicegerent or Universal Governour under him on Earth A. No It is his Prerogative to be the Universal Governour for no mortal Man is capable of it As no one Monarch is capable of the Civil Government of all the Earth nor was ever so mad as to pretend to it much less is any one capable of being an Universal Church-Teacher Priest and Governour over all the Earth when he cannot so much as know it or send to all or have access into the contending Kingdoms of the World To pretend to this is mad Usurpation Q. 18. But had not Peter the Monarchical Government of all the Church on Earth in his Time A. No He was Governour of none of the Eleven Apostles nor of Paul nor ever exercised any such Government no nor it seems so much as presided at their meeting Act. 15. Q. 19. But is not a General Council the Universal Governour A. No 1. Else the Church would be no Church when there is no General Council for want of its Unifying Government And 2. There indeed never was a general Council of all the Christian World But they were called by the Roman Emperours and were called General as
is Worldly and Sensual and Idolatrous so it leadeth a Man from God Holiness Heaven yea and from common honesty to all Iniquity A Worldling and lover of Riches is false to his own Soul to God and Man and never to be much trusted CHAP. XXIX And forgive us our Trespasses as we forgive them that Trespass against us Or as we forgive our Debtors Qu. 1. WHy is this made the fifth Petition or the second of the second part A. Because it is for the second thing we Personally need Our Lives and Natural being supposed we next need Deliverance from the Guilt and Punishment which we have contracted Else to be Men will be worse to us than to be Toads or Serpents Q. 2. What doth this Petition imply A. 1. That we are all Sinners and have deserved punishment and are already fallen under some degree of it 2. That God hath given us a Saviour who died for our Sins and is our Ransom and Advocate with the Father And 3. That God is a gracious pardoning God and dealeth not with us on the terms of rigorous Justice according to the Law of Innocency But hath brought us under the Redeemers Covenant of Grace which giveth Pardon to all penitent Believers So that sin is both pardonable and conditionally pardoned to us all Q. 3. What then are the presupposed things which we pray not for A. 1. We pray not that God may be Good and Love it self or a merciful God for this is presupposed 2. We pray not that he would send a Saviour into the World to fulfill all Righteousness and die for Sin and that his Merit and Sacrifice may procure a Conditional Universal Pardon and Gift of Life viz. to all that will repent and believe For all this is done already Q. 4. Is it to the Father only or also to the Son thaâ— we pray for Pardon A. To the Father primarily and to the Son as Glorified for now the Father without him judgeth no Man but hath committed all Judgment to the Son Ioh. 5. 22. But when Christ made this Prayer he was not yet Glorified nor in full possession of his Power e Q. 5. What Sin is it whose forgiveness we pray for A. All sin upon the Conditions of pardon made by Christ that is for the pardon of all Sin to true penitent Believers Therefore we pray not for any pardon of the final non-performance of the condition that is to finally impenitent Unbelievers Q. 6. Sin cannot hurt God what need then is there of forgiveness A. It can wrong him by breaking his Laws and rejecting his moral government though it hurt him not And he will right himself Q. 6. What is forgiving Sin A. It is by tender Mercy on the account of Christ's Merits Satisfaction and Intercession to forgive the guilt of Sin as it maketh us the due subjects of punishment and to forgive the punishment of sin as due by that guilt and the Law of God so as not to inflict it on us Q. 7. What punishment doth God forgive A. Not all For the first Sentence of Corporal punishment and death is inflicted But he forgiveth the Everlasting punishment to all true Believers and so much of the temporal both Corporal and Spiritual as his Grace doth fit us to receive the pardon of and so he turneth Temporal correcting punishments to our good Q. 8. Doth he not pardon all Sin at once at our Conversion A. Yes All that is past for no other is sin But not by a perfect Pardon Q. 9. Why must we pray for Pardon then every day A. 1. Because the Pardon of old Sins is but begun and not fully perfect till all the punishment be ceased And that is not till all sin and unholiness and all the evil effects of sin be ceased No nor till the Day of Resurrection and Judgment have overcome the last Enemy Death and finally Justified us 2. Because we daily renew our sins by omission and commission and though the foundation of our Pardon be laid in our Regeneration that it may be actual and full for following sins we must have renewed Repentance Faith and Prayer Q. 10. God is not changeable to forgive to day what he forgave not yester day What then is his forgiving Sin A. The unchangeable God changeth the Case of Man And 1. By his Law of Grace forgiveth penitent Believers who were unpardoned in their impenitence and unbelief And 2. By his Executive Providence he taketh off and preventeth punishments both of Sense and Loss and so forgiveth Q. 11. How can we pray for pardon to others when we know not whether they be penitent Believers capable of Pardon A. 1. We pray as Members of Christ's Body for our selves and all that are his Members that is penitent Believers 2. For others we pray that God would give them Faith Repentance and Forgiveness As Christ prayed Father forgiv them for they know not what they do that is Qualifie them for Pardon and then pardon them Or give them Repentance and Forgiveness Q. 12. Why say we as we forgive them that trespass against us A. To signifie that we have this necessary qualification for forgiveness God will not forgive us fully till we can forgive others And to signifie our Obligation to forgive And as an Argument to God to forgive us when he hath given us Hearts to forgive others But not as the Measure of God's forgiving us For he forgiveth us more freely and fully than we can forgive others Q. 13. Are we bound absolutely to forgive all Men A. No But as they are capable of it 1 We have no power to forgive wrongs against God 2. Nor against our Superiours or other Men or the Common-wealth or Church further than God Authoriâ—eth any Man by Office 3. A Magistrate must forgive sins as to Corporal punishment no further than God alloweth him and as will stand with the true design of Government and the common good And a Pastor no further than will stand with the good of the Church And a Father no further than will stand with the good of the Family And so of others 4. An Enemy that remaineth such and is wicked must be forgiven by private Men so far as that we must desire and endeavour their good and seek no revenge But not so far as to be trusted as a familiar or bosom Friend 5. A Friend that offended and returneth to his Fidelity must be forgiven and trusted as a Friend according to the Evidence of his Repentance and Sincerity and no further The rest about forgiveness is opened in the Exposition of that Article in the Creed The forgiveness of â—â—ns Still remembring that all forgiveness is by God's Mercy through Christs Merits Sacrifice and Intercession CHAP. XXX And lead us not into Temptation but deliver us from Evil. Qu. 1. WHy is this made the Sixth Petition A. Because it is the next in order to the attainment of our
must here reâ—…ve and the Glory which we shall receive hereafter at Death and at the General Resurrection Aâ—… the great dutyes of Faith and Repentance of Obdience and Love to God and Man and renouncâ—… the Lusts of the flesh the world and the Devil whâ—… must be done by all that will be Glorified by aâ—… with Jesus Christ. This is the Catechism which Parents must teâ—… their Children Q. 20. Alas it will be a hard and long work â—… teach Children all this or Servants either that â—… at age A. All this is but the plain meaning of the Crâ—… and ten Commandements which the Church reâ—…reth all to learn And no more than in their Bâ—…tism the Parents should and the Godfathers do â—…lemnly Promise to see them taught It is these thiâ—… for which God hath given them life and time and â—…son and on which their present safety and comfâ—… and their Everlasting Life dependeth And will yâ—… set them seven years Apprentice to a Trade â—… set them Seven and Seven to Schools and Univâ—…sities and Innes of Court where study must be thâ—… daily business And will you think it too much teach them the sence of the Creeds Lords Prâ—…er and ten Commandements needful to far greâ—…er and better ends Q. 21. In what manner must Parents teach thâ—… Children A. 1. Very plainly by familiar talk 2. Geâ—…ly and Lovingly to win them and not discourâ—… them 3. Beginning with the History and the â—…ctrine which they are most capable to receive 4. Very frequently that it be not neglected or forgotten Deut. 6. 11. 5. Yet a little at a time that they be not overwhelmed 6. Praising them when they do well 7. Doing all with such holy reverence that they may perceive it is the Work of God and not a Common matter 8. Teaching them by an answerable Life Q. 22. What else besides Teaching is the Parents duty A. 3. To use all just means to make Religion pleasant to them and win their Hearts to Love it And therefore to tell them the Author the Excelâ—…ency the certainty and profit of it here and hereâ—…fter 4. To possess them with necessary Fear of God of Death of Hell and of Sin 5. To make â—… great difference between the good and the bad â—…ewarding good Children and Correcting the bad â—…isobedient and stubborn 6. To choose safe and â—…odly School-masters for them if they teach them â—…ot all themselves 7. To keep them out of ill Comâ—…ny and from Temptations especially to know â—…heir Vices and watch against all occasions of their â—… 8. To choose meet Trades or Callings for them â—…d faithful Masters ever preferring the welfare â—…f their Souls before their Bodies 9. To choose â—…eet Husbands or Wives for them if they are to â—…e marryed 10. To settle them under a faithful â—…astor in the real Communion of Saints And all this with constant serious diligence praying to God for his Grace and Blessing O how happy were the Church and World if Parents would faithfully do all this needful certain Duty and not perfidiously and cruelly break the Promise they made in Baptism and by negligence worldliness and ungodliness betray the Souls of their own Children to Sin and Satan The happiness or misery of Families Churches Cities Kingdoms and of the World lyeth most eminently on Parents hands Q. 23. What is the duty of Children to their Parents in special A. To Honour their Judgment and Authority to be Thankful to them for their Being Love and Education To Love them Dearly To learn of them willingly and diligently To obey them faithfully and to requite them as they are able and what is included in the General duty of Subjects opened before Q. 24. What if the Father be a Papist and thâ— Mother a Protestant and one commandeth the Chilâ— to read one book and go to one Church and the othâ—â— another which must be obeyed A. Either the Child is of age and understanding to try and Judge which of them is contrary to Godâ— Law or not If he be he must obey God first and therefore not obey any thing that is contrary tâ— his Law But if not then he is one that will not puâ— such questions nor do what he doth out of Conscience to God but perform meer humane Obediencâ— to man And if his Ignorance of Gods Law bâ— through his own negligence it will not excuse hâ— Sin if he mistake But if it be from natural incapacity he is ruled like a Bruit and no doubt the Father is the Chief Governour of the house â—â—d will and must be obeyed before the Mother when obedience to God doth not forbid it which this Child understandeth not Q. 25. What if Children be rebellious in wickedness as Drunkenness Stealing c. must the Parents cause them to be put to death as Moses Law Commanded or what must they do with them A. Moses Law had some special Severities and was peculiar to that Nation and is abrogate whether the Common good and safety require the death of such a Son or any the Supream Power is judge and not the Parents Nor is it meet though some think otherwise that Parents have the Power of putting to death their Children For the Common-wealth which is better than the Family is concerned in all the Subjects lives And experience proveth it that were this granted Whores Beggars and raging passionate Persons would be Common Murderers of their Children But if the Magistrate would appoint one house of Correction in every County for Children that will not be ruled by Parents where they may be kept â—n labour till they are humbled and subdued it would â—e an excellent work Q. 26. But what shall such sorrowfull Parents â—o A. First use all means by Wisdom Love and Paâ—ience while there is hope And next if they are â—ast their Correction send them to the House of â—orrection And lastly disinherit them or deny them â—l maintenance for their lust Q. 27. Is it a duty to disinherit an incorrigible wicked Son or to deny such filial maintenance and Portions A. Supposing it to be in the Fathers power it is a duty to leave them no more than will maintain their lives in temperance For all men are Gods Stewards and must be accountable for all that he doth trust them with And they ought not to give it to be the fewel of Lust and Sin when they have reason to believe that it will be so used That were to give Gods Mercies to the Devil to be turn'd against him Nor are Parents bound to give those Children the necessary maintenance for their lives and health or any thing at all who by obstinate rebellion utterly forfeit it Nature is not so strong a bond but that some sin may dissolve it and forfeit Life it self and therefore forfeit fatherly maintenance The rebellion and ingratitude of an incorrigible Child is far more hainous than a Neighbours injuries And though Moses Law and its rigors be ceased