Worship which seemeth to me flat Idolatry VII They reserve it as their God long after the Sacrament to adore and to work pretended Miracles by VIII They solemnly celebrate a Sacrament before the Congregation where none communicate but the Priests and the People look on IX They say these Masses by number to deliver Souls out of the Flames of Purgatory X. They have many Prayers for the Dead as in Purgatory for their ease and deliverance XI They Pray to the Dead Saints to intercede for them and help them and to the Virgin Mary for that which is proper to Christ. XII They worship God by Images and adore the Images as the representations of Saints and Angels Yea and of God and some profess that the Cross and the Images of the Father Son and Holy Ghost are to be worshipped with honour participatively Divine These with abundance more and many false Doctrines on which they depend are brought into Gods publick Worship and called The Mass and are added by degrees to that sounder Worship which was called the Mass at first Q. 12. You have spoken much about the Consecration in the Sacrament What is it which you call the Commemoration A. It containeth the signal representation of the Sacrificing of Christ as the Lamb of God to take away the sins of the World Where the Signs are 1. The Materials the Bread and Wine 2. The Ministers Breaking the Bread and Pouring out the Wine 3. The Presenting them to God as the Commemoration of that Sacrifice in which we trust and declaring to the people that this is done to this Commemoration The things signified are 1. Christs Flesh and Blood when he was on Earth 2. The Crucifying of Christ the piercing of his Flesh and shedding his Blood 3. Christs Offering this to God as a Sacrifice for mans Sin And this Commemoration is a great part of the Sacrament Q. 13 What think you of the name Sacrifice Altar and Priest here A. The Ancient Churches used them all without exception from any Christian that ever I read of I. As the Bread is justly called Christs Body as Signifying it so the Action described was of old called a Sacrifice as representing and commemorating it And it 's no more improper than calling our Bodies and our Alms and our Prayers Sacrifices Rom. 12. 1. Eph. 5. 2. Phil. 2. 17. 4. 18. Heb. 13. 15 16. 1 Pet. 2. 5. II. And the naming of the Table an Altar as related to this representative Sacrifice is no more improper than that other Heb. 13. 10. We have an Altar whereof they have no right to eat seems plainly to mean the Sacramental Communion And the Rev. 6. 9. 8. 3. 5. 16. 7. and oft useth that word III. And the word Priest being used of all Christians that offer praise to God 1 Pet. 2. 5. 9. Rev. 1. 6. 5. 10. 20. 6. It may sure as well be used of those whose Office is to be Subintercessors between the People and God and their mouth to God in Subordination to Christs Priesthood Causless scruples harden the Papists We are not offended that the Lords day is called the Sabbath though the Scripture doth never so call it and a Sabbath in Scripture sence was a day of Ceremonial rest and the ancient Church called it the Christian Sabbath but by such allusion as it more commonly used the word Sacrifice and Altar Q. 14. But we shall too much countenance the Papists Sacrifice by using the same Names A. We can sufficiently disclaim their turning a Commemoration of Christs Sacrifice into the feigned real Sacrificing of his Flesh and Blood without renouncing the names Else we must for mens abuse renounce the name of a Sabbath too and a Temple c. if not also of a Church and Bishop Q. 15. You have spoken of the Sacramental Consecration and Commemoration What is it which you call the Covenanting part and Communication A. It containeth the Signs and the things signified as Communicated The Signs are 1. The Actual delivering of the consecrated Bread and Wine first Broken and poured out to the Communicants with the Naming what it is that is given them 2. Bidding them Take Eat and Drink 3. Telling them the Benefits and Blessings given thereby And all this by a Minister of Christ authorized thus to act in his Name as Covenanting promising and giving what is offered And on the Receivers part the Signs are 1. Freely taking what is offered the Bread and Wine 2. Eating and Drinking 3. Vocal Praise and Thanksgiving to God and Professed Consent to the Covenant Q. 16. What are the things signified and given A. I. 1. On Gods part the renewed giving of a Sacrificed Saviour to the penitent Believer 2. The Will and Command of Christ that as Sacrificers feasted on the Sacrifice so the Soul by Faith should thankfully and joyfully feast on Christ by hearty Acceptance of the free Gift 3. The actual Applicatory Gift of the Benefits of Christs Sacrifice which are 1. Our confirmed Relation to Christ as our Head and Saviour and to God as our Father reconciled by him and to the Holy Ghost as our Sanctifier and to the Church as his Kingdom or Body 2. The Pardon of our Sins by his Blood 3. Our right confirmed to Everlasting Life 4. The strengthening of our Faith Hope Love Joy Patience and all Grace 4. Christs Promise and Covenant for all this Sealed to us II. On the Receivers part is signified 1. That in the sence of his own Sin Misery and Need he humbly and thankfully receiveth his part in Christ as Sacrificed 2. That he endeavoureth by Faith to feast on him 3. And that he thankfully receiveth the Blessings purchased to wit his Relation to Christ as his Head to God as his Father and to the Holy Ghost as his Sanctifier and Comforter with the Pardon of Sin the Sealed Promise and Right to Heaven and all the helps of his Faith and other Graces 4. That he resolvedly reneweth the Dedication of himself to God the Father Son and holy Ghost as thus related to these ends Covenanting Fidelity in these relations and renouncing the contraries 5. Doing all this as in Communion with all the Church of Christ as being united to them in the same Head the same Faith and Hope and Love 6. Thankfully praising God and our Redeemer for this Grace Q. 17. Should not one prepare for the Lords Supper by Fasting and Humiliation before or how should we prepare A. We must alwayes live in habitual Preparation and special Fasts are not ordinarily necessary thereto the Primitive Church did communicate not only every Lords day but on other dayes when they met to worship God and therefore used not every Week to spend a day in Fasting for Preparation But as Christians must use Fasting on just occasions so must they do before this Sacrament in case that any hainous Sin or heavy Judgment or danger call for it and preparing
speaking â—… him should be customary and dead and like thâ— Thoughts and talk of Common things and in some degree of Taking of Gods Name in vain CHAP. XXXVII Of the Fourth Commandement Qu. 1. WHat are the Words of the fourth Commandement A. Remember the Sabbath day to keep it holy six daies shalt thou Labour and do all thy work But the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughâ—er thy Man-Servant nor thy Maid-Servant nor thy Cattel nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them â—s and rested the seventh day Wherefore â—he Lord blessed the Sabbath day and â—allowed it Q. 2. Why doth Deut. 5. repeat it in so different Words A. Because the words are but for the sence and â—hey being kept in the Ark as written in Stone and safe from alteration Moses in Deut. 5. gave them the sence and added some of his own explication And nothing is altered to obscure the sence Q. 3. Which day is it which was called the Sabbath in this Commandement A. The seventh commonly called from the Heathen Custom Saturday Q. 4. Why was that day made the Sabbath A. God having made the world in six daies space seeing all Good and very Good rested in his own complacency and appointed the seventh day every week to be separated as Holy to worship and praise him the Great Creator as his Glorious perfections shine forth in his works Q. 5. What is meant by Gods resting from his work A. Not that he had been at any labour or weaâ—iness therein but 1. That he finished the Creation 2. That he was pleased in it as Good 3. And that he would have it be a day of holy pleasant Rest to man Q. 6. What is meant by keeping Holy the Sabbath day A. Separating it to the Holy Worship and praise of the Creator and Resting to that end from unnecessary bodily labour Q. 7. What doth the word Remember signifie A. First it is an awakening Caveat to bid us take special care that we break not this Commandement 2. And then that we must prepare before it comes to avoid the things that would hinder us in the duty and to be fit for it's performance Q. 8. Why is Remember put before this more than before the rest of the Commandements A. Because 1. Being but of Positive institution and not naturally known to man as other duties are they had need of a positive excitation and Remembrance And 2. It is of great importance to the constant and acceptable worship and the avoiding of impediments to keep close to the due Time which God hath appointed for it And to violate it tendeth to Atheistical ungodliness Q. 9. Why is it called The Sabbath of the Lord thy God A. Because 1. God did institute and separate it 2. And it is separated to the honour and Worship of God Q. 10. When and how did God institute and separate it A. Fundamentally by his own Resting from the work of Creation But immediately by his declaring to Adam his Will for the sanctifying of that day which is expressed Gen. 2. 3. Q. 11. Some think that the Sabbath was not instituted till man had sinned and Christ was promised and so God Rested in Christ A. When the text adjoineth it close to the Creation and giveth that only as the reason of it that God ended his works which he had made and rested from them this is humane corrupting presumption Q. 12. But some think the Sabbath was first instituted in the Wilderness when they were forbid to gather Manna A. It is not there mentioned as newly instituted and it is mentioned Gen. 2. 2 3. and then instituted with the reason of it And God blessed the seventh day and sanctified it because in it he rested from all his works which God created and made And the same reason is repeated in the Fourth Commandement Q. 13. Is this Commandement of the Law of Nature as are the rest A. It was more of the Law of Nature to Adam than to us his nature knowing otherwise than ours both when God ended his works and how beautiful they were before the Curse It is now of the Law of Nature that is known by Natural light without other Revelation 1. That God should be worshipped 2. That Societies should assemble to do it together 3. That some set Time should be separated statedly to that use 4. That it should be done with the whole heart without worldly diversions or distractions But I know nothing in Nature alone from whence a man can prove that 1. It must be either just one day in seven 2. Or just what day of the seven it must be 3. Nor just what degree of Rest is necessary Though reason may discern that one day in seven is a very convenient proportion Q. 14. Are the words Six dayes shalt thou labour c. a Command or onely a License A. They are not only a License but a Command to man to live in an ordinary calling or Lawful course of Labour according to each ones ability and place and diligently to exercise it and not spend time in Idleness And the ordinary time is here assigned thereto Q. 15. Then how can it be lawful to spend any of the week-dayes in Religious Exercises any more than to spend any part of the Sabbath day in Labour A. All Labours are to be done as the Service of God and as a means to holy and Everlasting ends and therefore it is implyed still that God be sought and remembred and honoured in all As our Eating and drinking is our duty but to be done to the Glory of God and therefore with the seeking of his blessing and returning him our thanks Q. 16. But is it lawful then to separate whole dayes either weekly or monthly or yearly to Religious Exercises when God hath commanded us to labour on them A. As Gods command of Resting on the Sabbath is but the Stating of the Ordinary Time supposing an exception of extraordinary Cases as in time of War of Fire of dispersing Plagues of hot Persecution c. As Circumcision was omitted in the Wilderness forty years so this Command to Labour six dayes doth state our ordinary time but with supposed exception of extraordinary occasions for dayes of Humiliation and Thanksgiving And all Gods Commands suppose that when two dutyes meet together and cannot both be then done the greater must ever be preferred And therefore saving the Life of a Man or a Beast yea feeding and watering beasts labouring in Temple Service c. were to be preferred before the Rest of the Sabbath And so when our necessity or profit make Religions exercises more to oâ—r good and so a greater duty as Lectures Fasts c. we must preferre them to our ordinary Labour For as the Sabbath was made
for man and not man for the Sabbath so were the other dayes Q. 17. May not Rich men that have no need forbear the six dayes Labour A. No if they are able It is part of Gods Service and Riches are his gift And to whom he giveth much from them he expecteth not less but more Shall servants work less because they have more wages It is not only for their own supplyes that God commandeth men to Labour but also for the publick good and the benefit or relief of others and the health of their Bodies and the suitable employment of their minds and that none of their short precious time be lost in sinful idleness Q. 18. But it will seem sordid for Lords and Knights and Ladies to labour A. It is swinish and sinful not to Labour But they must do it in works that are suitable to their places As Physicians School-masters and Church-Ministers labour not in the same kind of imployment as Plow-men and Tradesmen do so Magistrates have their proper Labour in Government and Rich Persons have Families Children and Servants to oversee their poor Neighbours and Tenants to visit encourage and relieve and their equals so to converse with as tendeth to the greatest good But none must live idly Q. 19. Was Rest on the Sabbath absolutely commanded A. It was alwayes a duty to break it when a greater duty came in which required it As Christ hath told the Pharisees in the Case of feeding Man or Beast healing the sick and doing such necessary good For God preferreth Morals before Rituals and his rule is I will have mercy and not Sacrifice Q. 20. Why then was bodily Rest Commanded A. That body and mind might be free from diversion weariness and distraction and fit with pleasure wholly to serve God in the religious dutyes of his Worship Q. 21. Why doth God mention not only Servants but Beasts A. As he would not have Servants enslaved and abused by such Labour as should unfit them for Sabbath-work and Comfort so he would have man exercise the clemency of his Nature even towards the Brutes and Beasts cannot labour but man will be put to some Labour or diversion by it And God would have the whole place where we dwell and all that we have to do with to bear an open signification of our obedience to his Command and our reverence to his sanctified Day and Worship Q. 22. Is this Commandement now in force to Christians A. So much of it materially is in force as is of the Law of Nature or of Christ by supernatural Revelation and no more Therefore the Seventh day Sabbath of Corporal Rest is changed by Christ into the Lords day appointed for Christian Worship Q. 23. Was not all that was written in stone of perpetual obligation A. No Nor any as such For as it was written on those stones it was the Law of Moses for the Iews and bound no other Nations and is done away by the dissolving of their Republick and by Christ. Q 24. How prove you all this A. 1. As Moses was Ruler or Mediator to none but the Iews and the words of the Decalogue are appropriate to them as redeemed from Egyptian bondage so the Tables were delivered to no other and a Law cannot bind any without promulgation All the world was not bound to send to the Iews for Revelation nor to be their Proselytes 2. The Scripture expresly affirmeth the change 2 Cor. 3. 3 7 11. If the ministration of death written and engraven in stones was glorious so that the Children of Israel could not stedfastly behold the face of Moses for the Glory of his Countenance which was to be or is done away c. For if that which is done away was Glorious or By Glory much more that which remaineth is Glorious or In glory Here it is evident that it is the Law written on Stone that is mentioned and that it is not as some say the Glory only of Moses Face or the flaming mount which is done away for that was done away in a few dayes But it is the Law which is called Glorious that is said to be done away The words can bear no other sence It 's too tedious to cite all The Texts following fully prove it Heb. 7. 11 12. 18. 9. 18 19. Eph. 2. 15. Ioh. 1. 17. Luk. 16. 16. Rom. 2. 12 14 15 16. 3. 19 20 21 27 28 31. 4. 13 14 15 16. 5. 13 20. 7. 4 5 6 7 8 16. 9. 4 31 32. 10. 5. Gal. 2. 15 16 19 21. 3. 2 10 11 12 13 19 21 24. 4. 21. 5. 3 4 14 23. 6. 13. Phil. 3. 6 9. 1 Cor. 9. 21. 3. And the Sabbath it self is expresly said to be â—eased with the rest Col. 2. 16. Let no man judge â—ou in meat or in drink or in respect of an Holy day or Feast or of the New Moon or of the Sabbaths which are a shadow of things to come but the body is of Christ. It was the weekly Sabbath that was the thief of Sabbaths and therefore included in the pluâ—…al name there being no exception of it 4. And to put all out of doubt Christ who commandeth not two weekly Sabbaths hath appointed and sanctified the First day of the week instead of â—he Seventh-day Sabbath not calling it The Sabbath but the Lords day Q. 25. How prove you that A. If you will search the Scripture you shall see â—â—proved by these degrees I. Christ commissioned â—is Apostles to teach the Churches all his Doctrines Commands and Orders and so to settle and guide them Luk. 6. 13. Mat. 28. 18 19 20. Ioh. 20. 21. Luk. 10. 16. Mat. 10. 40. Act. 26. 17. 1 Cor. 15. â— 11. 23. 4. 1 2. Gal. 1. 11 12. Ioh. 21. 5 16 17. Mat. 16. 19. Ioh. 17. 18. 13. 16 â—0 Act. 1. 2 24 25. 2. 42. 10. 5. Gal. â— 1. Eph. 4. 11 to 16. 1 Cor. 12. 28 29. Eph. â— 20. 2 Pet. 3. 2. II. Christ promised his Spirit to them to enable them to perform their Commission and lead them into all truth and to bring all to their remembrance and to Guide them as his Churches Guides and so as the promulgators of his Commands For this see Ier. 3. 15. Isa. 44. 3. Ioel 2. 28 29 c. And Luk. 24. 49. Ioh. 15. 26 27. 16. 7 12 13 14 15 17. 18. Mat. 28. 20. Act. 1. 4 8. III. Christ performed this promise and gave them the infallible Spirit accordingly to perform their Commissioned work See Heb. 10. 23. Tit. 1. 2. 1 Ioh. 5. 10. Ioh. 20. 22. Act. 2. 15. 28. Heb. 2. 4. 1 Pet. 1. 12. Rom. 15. 19 20 c. IV. Christ himself laid the Foundation by Rising that day as God did of the Sabbath by ceasing from his Work He appeared to his disciples Congregate on that day He sent down the Holy Ghosâ— his Agent
and the perfecter of his work on that day The Apostles settled that day as the stated time for constant Church-Assemblies and Communion And all the Churches in the World have constantly called it The Lords day and kept it as thus appointeâ— and uâ—ed by the Apostles from their dayes till now with one consent And because I must not here writâ— a Volume on this point instead of a Catechismeâ— he that doubteth may see all this fully proved in mâ— book called The Divine appointment of the Lorâ— day and in Dr. Youngs book called The Lords dâ—â— vindicated Q. 26. Is Rest as necessary now as under Mosâ—â— Law A. It was then commanded both as a means tâ—â—â—he holy work of the day and also as a Ceremoâ—â— which was made a duty in it self as a Shadow â—â— â—â—â— Christian Rest. In the first respect we are as much â—â—â— more obliged to forbear Labour even so far â—â—it hindereth holy work as they were then But â—â— in the second respect Q. 27. When doth the Lords day begin and end A. It 's safest to judge of that according to the Comâ—… estimation of your Countrey of the measure of â—â— other dayes remembring that it is not now as â—â—â— Jewish Sabbath to be kept as a Ceremony but as â—â—â— season of Holy Works As therefore you allow â—â—â— other dayes a stated proportion of twenty four â—â—â—rs for Labour and the rest for sleep or rest do â—â— by the Lords day and you need not further be â—â—pulous as to the time But remember 1. That you â—â—id scandal â— That even the Sabbath and so â—â— Lords day was made for man and Christ is the â—â—d of it who will have the greatest works preâ—…ed Q. 28. Doth not Paul tell us that all dayes are alike â—â— we must not judge one another for dayes Why then â—â—d Christians make a difference and not serve God â—â—lly every day A. Paul tells you that Christ hath taken away the â—â—ish Ceremonial difference of dayes for neglect â—â— which none is to be judged But it followeth not â—â—â— Christ hath made no difference himself and hath â—â— stated a day for Christian Work in Communion â—â—ve the rest One hour of the day doth not in â—â—lf now differ from another And yet every wise â—â—ter of a Family will keep the Order of stated â—â—s for Dinner and for Prayer And so will a Congregation for Lectures and other ordinary ocâ—â—sions I told you in the beginning that the Light â—… Law of nature tells us that Gods publick Worsâ—â—â— should have a stated day in which as free from versions and distractions we should wholly apâ—… our selves thereto And that all the Christians in â—… world assemble for the same work on the same dâ—… hath much of laudable concord harmony and mâ—…al help And therefore it concerned him who oâ—… is the King and Law-giver to the universal Churâ—â— to make them a Law for the determination of â—â—â— day which he hath done Q. 29. But is it not more spiritual to make eâ—… day a Sabbath A. It is most Christian-like to obey Christ â—… King Thus the same men pretend to make evâ—… meal a Sacrament that they may break the Law Christ who instituted the Sacrament Satans way drawing men from Christs Laws is sometime by â—…tending to do more and better But to keep evâ—â—â— day a Sabbath is to keep none It is not lawful cast off our outward labour all the six dayes nor â—… mind or body bear it to do nothing but religious Wâ—â—sâ—ip These men mean no more but to follow thâ—… earthly business with a spiritual mind and at soâ—… seasons of the day to worship God solemnly And â—… is but what every good Christian should do every â—… But who knoweth not that the mind may with more advantage attend Gods instructions and be â—…ed to him in holy Worship when all worldly â—…verting businesses are laid by and the whole man â—â—ployed towards God alone If men will regard 1. The experience of their oâ—… Souls 2. And of all others in the World they miâ—… â—… be resolved how mischievous a thing the negâ—… of the Lords day is and how necessary its holy â—…rvation 1. That man never knew what it is â—…ttend Gods worship seriously and therein to reâ—…e his special blessing who hath not found the â—…t advantage of our separation from all common â—…ess to attend holy work only on the Lords day â—… that feeleth no miss or loss of it sure never knew â—…t Communion with God is 2. And Servants â—…d be left remediless under such Masters as would â—… oppress them with Labour and restrain them â—… Gods service It is therefore the great mercy the universal King to secure the Liberties of the â—…vants and to bind all men to the means of their â—… felicity 3. And common reason will tell us that a Law obâ—…ing all men to spend one day of seven in Learnâ—… Gods Word and offering him holy Worship â—…st needs tend abundantly more to the increase of â—â—owledge and Holiness than if all men were left â—…heir own or to their Rulers wills herein 4. And common experience puts the matter of fact â—… of doubt that where the Lords day is most conâ—…nably spent in holy exercises there Knowledge â—…ty Charity and all Virtue do most notably prosâ—… And where the sanctifying of the Lords day â—eglected Ignorance Sensuality and Worldliness â—…nd O how many millions of Souls hath Grace â—…erted and comforted and edified on the Lords â—…es When men are obliged to hear read pray â—… praise God and to Catechize their Children and â—…vants as that which God requireth is it not liker â—…e done than if they be left to their own erroneâ—… backward sluggish minds or to the Will of â—…ers perhaps worse than they Q. 30. How is it that the Lords day must be sâ—… and Sanctified A. Not in diverting worldly thoughts wordâ—â—… deeds Much less in idleness or vain pastimes â—… least of all in such sinful pleasures as corrupt â—… mind and unfit a man for holy Work such as gâ—…tony drunkenness lasciviousness Stage-playes â—…mances Gaming c. But the Lords day is â—…cially separated to Gods publick Worship in Châ—… Communion and the rest to private and secret â—… exercises The primitive Christians spent moâ—… the day together And the publick Worship shâ—… not be only preferred but also take up as much of day as we can well spend therein Q. 31. What are the parts of Church-Service be used on the Lords day A. 1. The Reading of the Sacred Scriptures the Teachers and expounding them to the Peoâ—… Their preaching the Doctrine of the Gospel applying it to the case and Consciences of the â—…ers Their guiding them in the solemn exercisâ—… Gods Praise special Worship celebrating the Sâ—…ments especially that of Communion of the Bâ—… and Blood of Christ and that with such conjuncâ—… of Praises to God as that it may be fitly called Eucharist speaking and singing joyfully of Gods
ruine Non-conformists if they Teach many either Boyes or Men have no Law against Parents teaching their own Children 1. Are you fit for the Ministry your selves If so cannot you teach others what you know if you are defective in some useful Knowledge let them elsewhere learn that afterwards 2. Is there any so greatly obliged to take care of them as your selves will you be like those Parents who set God-fathers at the Font to Vow and Promise to do the Parents part and how do such Undertakers use to perform it Or will you be like the Women of this unnatural Age who get Children and not through disability but Wealth Pride and Coyness disdain to Nurse them but cast that on hired Women as obliged more by Money than themselves by Nature to all that Care 3. Cannot you do more at least to ground them well in Religion before you send them from you for other Learning or are you of the mind that to cant over the Catechism is Divinity enough before they have read Aristotle or Studied the Sciences and that they must be Proficients in Logick and Philosophy before they make sure of their Salvation and must read Smiglecius Ariago Zabaâ—el Suarez or be fooled by Cartesians Gassendus or Hobbs before they will Study the Gospel and Cross of Iesus Christ I am no undervaluer of any Academical advantages when the Stream of Academies runs pure and holy they are blessed helps to mens Salvation when their Stream is SENSUAL WORLDLY CORRUPT and MALIGNANT they are Seminaries for Hell and the Devils Schools to train up his most powerful Souldiers to fight against serious Godliness in Christs own Livery and Name and to send Youth thither is worse than to send them to a Brothel-House or a Pest-house 4. Are there not fewer Temptations in your own Houses than they are like to find abroad in the World you can keep them from the company of sensual voluptuous Lads and of Learned Reverend Enemies of serious Christianity and of worldly men whose Godliness is gain and would draw them ambitiously to Study Preferment and espouse them to the World which in Baptism they renounced if you cannot keep them from such Snares how shall they be kept where such abound 5. And one of the greatest motives of all for your keeping them long enough at home is that you will thereby have time to judge whether they are like to become fit for the Ministry or not Oh how many good men send Plagues into the Church by devoting unproved Lads to the Ministry hoping that God will hereafter give them Grace and make them fit who never promised it When you send them at fifteen or sixteen years of Age to the University from under your own eye you are unlikely to know what they will prove unless it be some few that are very early sanctified by Grace and when they have been a few years at the University be they never so unmeet they will thrust themselves into the Ministry and miserable men for a Benefice take the charge of Souls whereas if you will keep them with you till twenty years of Age you may see what they are like to prove and dispose of them accordingly If you say They will lose the advantage of their Degrees it 's an Objection unfit for a Christians mouth will you prefer Names and aiery Titles before Wisdom Piety and mens Salvation and the Churches good must they go out of their way for a Peacocks feather when they are in a Race as for Life or Death If you say They will lose their time at home the shame then is yours or they are like to lose it more abroad Teach them to read the Scriptures at least the Gospel in the Original Tongues and to understand and practise things necessary to Salvation which all Arts and Sciences must subserve and they do not lose their time and at ripeness of Age they will get more other Learning in a year than before they will do in many and what they learn will be their own when Boyes learn words without the sence If you say They will want the Advantage of Academical Disputes I Answer if Reading fill them with matter nature and common use will teach them how to utter it the World hath too many Disputers Books may soon teach them the true order of Disputing and a few dayes experience may shew the rest If you say You have not time to Teach them I answer you have no greater work to do and a little time will serve with willing teachable Youth and no other are to be intended for the Ministry what Boyes get by hearing their Tutors they oft bestow small labour to digest but take up with bare words and second notions but when they are set to get it from their Books themselves harder Study better digesteth it it is they that must bestow much time the Teacher need not bestow very much Countrey Schools may teach them Latine Greek and Hebrew let them stay there till they attain it you may then teach them the common rudiments of Logick and see them well settled in Divinity and serious Religion and then if Academies prove safe and needfull they will go out better fortified against all the Temptations which they must expect It is certain that Inconveniencies are not so bad as Mischiefs and it 's certain that all our Natures as Corrupt are Dark Carnal and Malignant and need the sanctifying Grace of Christ and its certain that as Grace useth all things to its increase so this serpentine nature will turn Studyes Learning and all such things to serve it self and that Carnal Sensual Malignant Nature cultivated by humane Learning is too usually ripened and sublimated into Diabolism and maketh the most potent Servants of the Devil against Christ And if this be but guilded with sacred Ornaments and Titles and pretences of the Churches Peace and Order it is Garisoned and fortified and a stronger hold for sin and Satan than open Vice And it is certain that as the Rage of Drunkards is raised in their riotous Meetings and as Conjunction Example and Noise put more Valour into Armies than seperated Persons have so combined Societies of Learned Reverenced Malignity do Confirm the Individuals and raise them to the height of Wiekedness So that Universities are either if holy a Copy of Paradise or if malignant the chief Militia of the malicious Enemy of man except a malignant Hierarchy or Clergy who are malignant Academies grown up to maturity If any say that there is no great and solid Learning to be got elsewhere let them think where great Augustine and most of the great Lights of the Church for four hundred years attained their Knowledge and whether the Scaligers Salmasius Grotius Selden and such others got not more by laborious secret Reading than by Academical Tutors and Disputes and whether such famous men as John Reignolds Blondel c. even in the Universities got not their great Learning by searching the same
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
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
Relations are here included A. That we being Gods Creatures and Redeemed Ones are 1. His Own 2. His Subjects to be Ruled by him 3. His poor Beneficiaries that have all from him and owe him all our Love Q. 8. What do the words signifie that brought thee out of the Land of Egypt A. That besides the Right of Creation God hath a Second Right to us as our Redeemer The deliverance from Egypt was that Typical one that founded the Relation between him and the Common-wealth of Israel But as the Decalogue is the Law of Christ the meaing is I am the Lord thy God who Redeemed thee from sin and misery by Iesus Christ. So that this signifieth the nearest Right and Reason of this Relation between God and Man He giveth us his Law now not only as our Creator but as our Redeemer and as such we must be his willing Subjects and obey him Q. 9. Are all Men Subjects of God's Kingdom A. 1. All are Subjects as to Right and Obligation 2. All that Profess Subjection as profest Consenters 3. And all true hearty Consenters are his sincere Subjects that shall be Saved God the Creator and Redeemer hath the Right of Soveraignty over all the World whether they Consent or not But they shall not have the Blessing of Faithful Subjects without their own true Consent nor of visible Church Members without profest Consent But antecedent Mercies he giveth to all Q. 10. Why is this description of Gods Soveraignty and Mans Subjection and the Ground of it set before the Commandements A. Because 1. Faith must go before Obedience He that will come to God and obey him must Believe that God is God and that he is the Rewarder of them that diligently seek him Heb. 11. 6. And he that will obey him as our Redeemer must believe that we are Redeemed by Jesus Christ and that he is our Lord and King 2. And Relations go before the Dutyes of Relation And our Consent foundeth the mutual Relation The nature and form of Obedience is To Obey anothers Commanding will because he is our Rightful Governour No Man can Obey him formally whom he taketh not for his Ruler And Subjection or Consent to be Governed is Virtually all Obedience Q. 11. But what if Men never hear of the Redeemer may they not obey Gods Law of Nature A. They may know that they are Sinners and that the sin of an Immortal Soul deserveth endless punishment And they may find by experience that God useth them not as they deserve but giveth many mercies to those that deserve nothing but misery and that he obligeth them to use some means in hope for their recovery and so that he Governeth them by a Law or on terms of Mercy And being under the first Edition of the Law of Grace though they know not the second they ought to keep that Law which they are under and they shall be judged by it Q. 12. How then doth the Christian Church as Christs Kingdom differ from the World without if they be any of his Kingdom too A. As all the World was under that Common Law of Grace which was made for them to Adam and Noe and yet Abraham and his Seed only were chosen out of all the World as a peculiar Holy Nation to God and were under a Law and Covenant of Peculiarity which belonged only unto them so though Christ hath not revoked those common Mercies given to all by the first Edition of the Law of Grace nor left the World ungoverned and lawless yet he hath given to Christians a more excellent Covenant of Peculiarity than he gave the Natural Seed of Abraham and hath elected them out of the World to himself as a chosen Generation a Royal Priestood an Holy Nation a peculiar People to shew forth the Praises of him that hath called them out of darkness into his marvellous Light 1 Pet. 2. 9. Q. 13. It seems then we must take great heed that we make not Christs Kingdom either less or Greater than it is A. To make it Greater than it is by equalling those without with the Church or Church-hypocrites with the sincere doth dishonour Gods Holiness and the wonderful design of Christ in Mans Redemption and the Grace of the Spirit and the Church of God and obscureth the Doctrine of Election and God's peculiar Love and tendeth to the discomfort of the Faithful and even to Infidelity And to make Christ's Kingdom less than it is by deâ—ying the first Edition of the Law of Grace made to â—ll and the common Mercies given to all antecedently â—o their rejection of them doth obscure and wrong â—he Glory of Gods Love to Man and deny his comâ—on Grace and Law and feigneth the World either â—o be under no Law of God or else to be all bound to be perfectly Innocent at the time when they are guilty and either not bound at all to hope and seek for Salvation or else to seek it on the Condition of being Innocent when they know that it is impossible they being already guilty And it maketh the World like the Devils almost shut up in despair and it leaveth them as Guiltless of all sin against Grace and the Law of Grace as if they had none such And it contradicteth the judgment of Abraham the Father of the Faithful who saw Christ's day For he thought that even the wicked City Sodom had had Fifty Persons so Righteous as that God should have spared the rest for their sakes to say nothing of Iob Nineve c. In a word the ungrounded extenuating the Grace oâ— Christ and the Love of God hardeneth Infidels and tempteth Christians to perplexing Thoughts of the Gospel and of the Infinite Goodness of God and maketh it more difficult than indeed it is to see hiâ— Amiableness and consequently to Glorifie and Loâ—â— him as the Essential Love whose Goodness is equaâ— to his Greatness It is Satan as an Angel of Light and Righteousness who pretending the defence of God's special Love to his Elect denyeth his common Mercies to Mandkind to dishonour Gods's Love and strengthen our own Temptations against the Joyfuâ— Love of God Q. 14. Is Government and Subjection all that â—â— here included A. No God's Kingdom is a Paternal Kingdom â—…ling Children by Love that he may make them happy I am the Lord thy God signifieth I am thy greatâ—â— Benefactor thy Father who gave thee all the Gooâ— thou hast and will give to my obedient Children Grace and Glory and all that they can reasonably desire and will protect them from all their Enemies and supply their wants and deliver them from Evil and will be for ever their Sun and Shield their Reward and Joy and better to them than Man in Flesh can now conceive even Love it self CHAP. XXXIV Of the First Commandment Qu. 1. VVHat are the words of the First Commandement A. Thou shalt have no other Gods before me Exod. 20. 3. Q. 2. What
Atheism remaining and yet is not an Idolater or Atheist If a man could not be saved till he were perfectly healed of every degree of these hainous sins no man could be Saved But Gods Interest is predominant in holy Souls Q. 21. Doth not Paul say of all save Timothy That All seek their own and not the things that are Jesus Christ's A. He meaneth not that they predominantly do so except those among them who were hypocrites But that all did too much seck their own and too little the things that are Jesus Christ's and were â—ot so self-denying as Timothy who as it were naâ—urally Cared for the good of the Church As Deâ—as forsook Paul in his suffering and went after â—is own worldly business but yet did not forsake Christ and preferre the world before him for â—â—ght we find of him Q. 22. You make this first Commandement to be the summe of all A. It is the Summary of all and our Obedience to it is Virtually but not Actually our obedience to all the rest This is it which Christ calleth the first and greatest Command Thou shalt Love the Lord thy God with all thy Heart and Soul and might This is the Foundation of all the rest of the Commandements and the Root of all The rest are but branches from it When we are obliged to Love God and obey him we have a General obligation to keep all his Commandements But as this General Command doth not put the special particular Commands in existence so neither doth it oblige us to obey them till they exist And then as the Genus and Species constitute every defined being so the General and Special obligation concurre to make up every duty He that sincerely obeyeth this first command is a true Subject of God and in a state of Salvation and will sincerely obey all particular Commands in the main course of his life when they are revealed to him CHAP. XXXV Of the Second Commandement Qu. 1. WHat are the words of the second Commandement A. Thou shalt not make to thy self any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them nor serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and she wing Mercy to thousands of them that Love me and keep my Commandements Q. 2. How prove you against the Papists that this is not part of the first Commandement A. 1. By the matter which is different from it 2. And by the Scripture which saith There were Ten and without this there is but Nine 3. And by historical Tradition which we can prove that the Papists falsifie Q. 3. What is the true Meaning of the Second Commandement and wherein doth it differ from the â—â—rst A. The first Commandement bindeth us to give God his own or his due as God both in heart and life and to give it to no other The second commandeth men to keep so wide a difference between God and Heathen Idols as not to worship him as the Heathens do their Idols nor yet to seem by their bodily action to worship an Idol though they despise it in their Thoughts and pretend to keep their hearts to God Corporal and outward and seeming Idolatry is here forbidden For though a man renounce in Heart all other Gods yet if he be seen to bow down before an Image â— He seemeth to the beholder to mean as Idolaters do while he symbolizeth with them And as Lying and Perjury with the Tongue is sin though a mans inward thoughts do own the truth so bowing as Worshippers do before an Image is Bodily Idolatry though the mind renounce all Idols And God is the God of the Body as well as of the Soul And God would not have others encouraged to Idolatry by so scandalous an Example 2. And if it be the true God that such profess to worship it is interpretative Blasphemy As if they told men that God is like to that Creature whose Image they make So that â—â—andal and Bodily Idolatry and Blasphemy are the things directly forbidden in this Commandement as the real choosing and Worshipping a false God is in the first Q. 4. By this it seems that scandal is a hainouâ— sin A. Scandal is enticing tempting or encouraging others to sin by doing or saying that which is like to be abused by them to such an effect or laying a Stumbling-block in the way of blind or careless Souls If they will make our necessary duty the occasion of sin we may not therefore omit our duty if indeed it be an in indispensable duty at that time But if it be no duty yea or if it be only a duty in other Seasons and Circumstances it is a hainous sin to give such Scandal to another much more to Multitudes or publick Societies Q. 5. Wherein lyeth the evil of it A. 1. It is a countenancing and furthering sin 2. It is uncharitableness and cruelty to mens Souls 3. And therefore it is the Devils work Q. 6. But if our Rulers command us to do a thing indifferent which others will turn to an occasion of sin and damnation must we disobey our lawful Governours to prevent mens sin and fall A. If the thing in its own nature tended to so great and necessary good as would weigh down the contrary evil to the scandalized we must do our duty and labour to help them some other way But supposing it either Indifferent or of so small benefit as will not preponderate against the sin and â—anger of the scandalized we are Soul-murderers if we do not forbear it For 1. God hath given no Rulers power to Destruction of Souls but to Ediâ—â—cation no power to command us that which is â—o contrary to the indispensible duty of Love or Charity If an Apothecary or Physician or King command his Servant to sell Arsnick to all that will buy it without exception the servant may not lawfully sell it to such as he knoweth mean to Poyson themselves or others by it If the Commander be a sober man the servant ought to suppose that he intended such exceptions though he exprest them not But if he exprest the contrary he commanded contrary to Gods command without authority and is not to be obeyed 2. God himself dispenseth with his own Commands about Rituals or smaller matters when greater good or hurt stands on the other side The Disciples did justly pluck and rub the Ears of Corn and the Priests in the Temple break the rest of the Sabbath and an Ox or Ass was to be watered oâ— pull'd out of a pit on that day If the King oâ— Priest had made a Law to the contrary it had been null If Gods Laws bind not in such cases manâ— cannot God bids
â—…fections and his Mercyes to man but speciall the wonderful Work of our Redemption and tâ—… in chiefly of the Resurrection of Jesus Christ. â—â—e day is to be spent as a Day of Thanksgiving in â—oyful and praising Commemoration of Christs Resurâ—ection Q. 32. On dayes of Thanksgiving men use to Feast May we labour on the Lords day in providing Feasts A. Needless cost and Labour and sensual excess â—ust be avoided as unsuitable to spiritual work and â—ejoicing But such provision as is suitable to a Festival â—or sober holy Persons is no more to be scrupled â—han the labour of going to the Church or the Miâ—isters preaching And it 's a Laudable use for men to â—ear their best Apparel on that day Q. 33. What are the private duties of the Lords â—ay A. Principally speaking and singing Gods Praises â—or our Redemption in our Families and calling â—o mind what we were publickly taught and Catechizing Children and Servants and praying to God â—nd meditating on Gods Word and Works of Nature Grace and Glory Q. 34. Seeing the Lords day is for the Commemoration of Christs Resurrection must we cease the Commemoration of the Works of Creation for which the seâ—enth day Sabbath was appointed A. No The appointing of the Lords day is acâ—umulative and not diminutive as to what we were â—â— do on the Sabbath God did not cease to be our Creator and the God of Nature by becoming our Redeemer and the God of Grace we owe more â—raise to our Creator and not less The Greater â—nd the subsequent and more perfect work comprehendeth the Lesser antecedent and imperfect The Lords day is to be spent in praising God both as our Creator and Redeemer The Creation it self being now delivered into the hands of Christ. Q. 35. But is it not then safest to keep two dayes the seventh to honour the Creator and the first to commemorate our Redemption A. No For when the world was made all very Good God delighted in Man and Man in God aâ—… his only Rest. But upon the sin of Man God is become a condemning Judge and displeased with Man and the Earth is Cursed so that God is so far from being now mans Rest that he is his greatest Terrour till he be reconciled by Christ No maâ— cometh to the Father but by the Son So that now the work of Creation must be commemorated with the work of Redemption which restoreth it to iâ—… proper use Q. 36. But what if a man cannot be satisfied that the seventh day is repealed is it not safest for him â—â— keep both A. God hath laid no such task on Man as to dedicate to Religious Duties two dayes in Seven And he that thinketh otherwise it is his culpable Errour But if he do it conscionably without contentious opposing the Truth and dividing the Church for it good Christians will not despise him but own him as a Brother Paul hath decided that Case Rom. 14. 15. Q. 37. Why is mention here made of all within ouâ— gates A. To shew that this Commandement is not only directed to private Persons but to Magistrates and Masters of Families as such who though they cannot compell men to believe may restrain them from violating the Rest of the Sabbath and compell them to such external Worship of God as all men are immediately obliged to even all within the gates of their Cities or Houses Q. 38. What if one live where are no Church-meetings or none that he can lawfully joyn with A. He must take it as his great loss and suffering and with the more diligence improve his time in private Q. 39. What Preparation is necessary for the keeping holy that day A. I. The chief part of our Preparation is the habitual Holiness of the Soul a Love to God and his Word and Grace and a sense of our Necessities and Heart full of thankfulness to Christ which relisheth Sweetness in his Gospel and in Gods Praise and the Communion of Saints II. And the other part is Our endeavour to prevent all distracting hinderances and to enjoy the greatest helps that we can in the most suitable Means and to meditate before of the great mercy of our Redemption of Christs Resurrection the giving of the Holy Ghost and the everlasting Heavenly Rest which this prepareth for And to pray for Gods assistance and blessing CHAP. XXXVIII Of the the Fifth Commandement Qu. 1. WHat are the Words of the fifth Commandement A. Honour thy Father and thy Moeher that thy dayes may be long on the Land which the Lord thy God giveth thee Q. 2. Doth this Commandement belong to the first Table or the second A. No man knoweth which of the two Tables of Stone it was written in by God But if we may judge by the Subject it seemeth to be the Hinge of both or belong partly to each As Rulers are Gods Officers and we obey God in them it belongs to our duty to God But as they are Men it belongs to the second Q. 3. Why is Father and Mother named rather than Kings A. 1. Parents are our first Governours before Kings 2. Their Government is deeplyer founded even in Nature and not only in Contract 3. Parents give us our very being and we are more obliged to them than to any 4. They have a natural Love to us and we to them so that they are justly named first Q. 4. Is it only Parents that are here meant A. No All true Governours are included but so far as the Commandement is part of the Law of Nature it bindeth us but to natural Rulers antecedently to humane Contract and consent and to those that Rule us by Contract but consequently Q. 5. What is the Power of Parents and Rulers which we must obey A. They are of various ranks and Offices and every ones power in special is that which belongeth to his own place and Office But in general they have power first to command Inferiors to obey Gods Laws And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of As Corporations make By-Laws by Virtue of the Kings Law Q. 6. What if Parents or Princes command what God forbids A. We must obey God rather than men Q. 7. Are we not then guilty of disobedience A. No for God never gave them power to contradict his Laws Q. 8. But who shall be Iudge when mens Commands are contrary to Gods Must Subjects and Children judge A. While we are Infants naturally uncapable of judging we are ruled as Bruits by our Parents But when we grow up to the use of Reason our Obligation to Govern our selves is greater than to be governed by others Gods Government is the first in order of Nature Self-government is the next though we are not capable of it till we come to some ripeness A man is nearer to himself than his Parents are and his happiness or misery depends
which two General Councils have condemned his Body being a Spiritual Body now 4. They feign either himself to have eaten his own Flesh and Drunk his own Blood or at lest his Disciples to have done it while he was alive 5. They feign him to have been the Breaker of his own Flesh and Shedder of his own Blood and make him to do that which was done only by the Iews 6. They contradict the express words of the Scripture which three times together call it Bread after the Consecration in 1 Cor. 11. When yet they say It is not Bread 7. They condemn the belief of the soundest senses of all men in the World as if it were heresie All our Eyes Touch Tast c. tells us that there is Bread and Wine and they say there is none 8. Hereby they deny all certainty of Faith and all other certainty For if a man may not be certain of what he Seeth Feeleth and Tasteth he can be certain of no sensible thing For we have no Faculties but sence to perceive things sensible as such Nor any way to transmit them to the Intellect but by sense And we can no otherwise know that there is a Bible a Church a Council a Pope a Man or any thing in the World and therefore much less can believe any of them So that all Humane and Divine Faith are thus destroyed yea man is set below a Beast that hath the Benefit of sense 9. Hereby they feign God to be the grand deceiver of the World For things sensible are his Works and so is Sense And he makes us know no supernatural Revelation but by the intromission of some Sence And if God may deceive all men by the way of sense we can never be sure but he may do it otherwise 10. They set up Men who confess their own senses are not to be credited to be more credible than all our senses and to be the Lords of the understandings of all Princes and People in despight of sense And he that is to be believed before our senses is an absolute Lord. 11. They deny it to be a Sacrament For if there be no sign there is no Sacrament 12. They feign every ignorant drunken Priest every time he consecrateth to work greater Miracles than ever Christ wrought and so to make Miracles common and at the Wills of thousands of wicked men I must not here stay to handle all this But in a small Book call'd Full and Easie Satisfaction which is the true Religin I have shewed thirty one Miracles with twenty Aggravations which all Priests are feigned to work at every Sacrament Q. 10. What is it that is called the Mass which the Papists say that All the Fathers and Church used in every age and we renounce A. In the first Ages the Churches were gathered among Heathens and men were long Instructed and Catechized hearers before they were baptized Christians And the first part of the day was spent in publick in such Common Teaching and Prayer as belonged to all and then the Deacon cryed Missa â—est that is Dismist the unbaptized hearers and the rest that were Christians spent the rest of the time in such duties as are proper to themselves especially the Lords Supper and the Praises of God Hereupon all the Worship following the Dimission of the unchristened and suspended came to be called barbarously the Mass or Dismission And this Worship hath been quite changed from what it was in the beginning and the Papists by keeping the Name Mass or Dismission make the ignorant believe that the Worship it self is the same as of old Q. 11. What be the changes that have been made A. More than I may now stay to number Iustin Martyr and Tertullian describe it in their Time to be just such as the Scripture mentioneth and we now commonly perform that is In Reading the Scripture opening and applying it Praying as the Minister was able Praising God Baptizing and administring the Lords Supper After this Ministers grew less able and trusty and they decreed that they should pray and Officiate in set forms yet so that every Bishop might choose his own and every Presbyter must shew it to the Bishops and have their approbation The Creed Lords Prayer and Commandements and the Words of Baptism and Delivery of the Lords Supper were alwayes used in forms before After this they grew to use the same forms called a Liturgie in whole Provinces some Ceremonies were so Ancient that we cannot find their Original that is The Anointing of the baptized the giving them Milk and Honey to taste dipping them thrice cloathing them in a white Garment after to Worship with their faces toward the East and not to kneel in Prayer or Adoration any Lords day in the year nor any Week day between Easter and Whitsuntide and specially to observe those two yearly Festivals and Good Frydaies fast And quickly after the encouraging of persecuted Christians to suffer drew them to keep a yearly day at the place where a Martyr was kill'd or buryed to honour their memories and give God thanks for them After this they built Altars over them And they built their Churches where their graves or â—ome of their bones were laid and in honour of their memory called the Churches by their Names Next they brought their Names daily into the Church Liturgies And next they added to them the Names of such Bishops of those particular Churches as had left an honourable memorial behind them And the Lords Supper was celebrated much like as it is in our English Liturgy save these Names And thus far the changes were then accounted laudable and were not indeed such as should discourage any Christians from Communion Nor do we read of any that were against them Besides which they overvalued the use of Crossing But quickly though by degrees a Flood of Ceremonies came in and Popes and Prelates added at their Pleasure till Gods publick Worship was made quite another thing I. God who is a Spirit and will be Worshipped in Spirit and Truth is by Mass-Priests and Papists Worshipped by such a mass of Ceremonies as makes it like a Stage-play and representeth God so like the Heathens Idols delighted in Mummeries and toyish actions as is greatly to the dishonour of Religion and God II. They have brought in the Worshipping of God in a Language which the People understand not and praying for they know not what III. They have lockt up the very Scriptures from the people and forbid all to use it in their known Tongue translated but those that get a special License for it IV. They abolish all substantial Signs in the Sacrament as is aforesaid and say There is no Bread or Wine and so make it no Sacament V. They give the Laity the Bread only without the Cup. VI. They call the Consecrated Bread by the Name of their Lord God and taking it to be no Bread but Christs Body worship it with Divine