3.16 2 Pet. 1.21 Heb. 1.1 1 Thes 2.13 Apocrypha not Scripture 2. The Books called the Apocrypha are neither the Books of Moses nor the Psalms nor the Prophets therefore not Scriptures given by inspiration See Luke 24.4.27.44 nor were they committed to the Church or kept by it as the Oracles of God Rom. 3.1 The Scriptures are a perfect rule 3. The Scriptures are able to make a Man Wise to Salvation and to make the Man of God the Minister of God the New Testament Prophet perfect and throughly furnished to all good Ministerial Works therefore they are a perfect rule for Doctrine Worship and Manners 4. Unwritten Traditions of the Church are not of equal authority nor to be received with the same pious affection with the Holy Scriptures Those Doctrines which were delivered by one teacher to another or by Oral Teaching to the Church are now written 2 Tim. 2.2 2 Thes 2.15 As much as our Lord thought necessary John 20.30 and sufficient 2 Tim. 3.15.16 are writen Our faith is limited to things written Jo. 20.31 2 Pet. 1.19 These traditions pleaded for were not committed to faithful Men nor faithfully kept by Men who spake as they were moved by the Holy Ghost We have enough and our Lord would not leave us too much Joh. 21.25 Had we been bound to believe more more had been written 5. The Holy Scriptures are plain in all things necessary to salvation clear as the Sun to those uses intended by our Lord Ps 19.8 Ps 119.105,131 They are a shining light 2 Pet. 1.19 If they were not clear how could Timothy know them as he did from a Child 2 Tim. 3.15 How could the Bereans examine Doctrines by them Acts. 17.11 There are sufficient means to help the unlearned to understand so much as to make them wise to Salvation 2 Tim. 3.15 Ephes 4.11 to 16. Acts 8.29 to 37. 6. The laity or common People ought to have the free use of the holy Scriptures God spake to all Exod. 20. Deut. 32.46 Chap. 6.1,2,6,7,8 Exod. 24.7 Deut. 31.11,12 The laity are to be saved by faith in Christ and his word and the Scriptures were written to direct and help them Joh. 20.31 All were wont or commanded to search them Joh. 5.39 All are blessed that meditate in them Ps 1.1,2 They are part of the spiritual armour for all Christians Ephes 6.17 Unless we should expect the Priests and the Learned would fight for the laity and save them the trouble of that warfare 7. The translation of the Scriptures is necessary approved of God and ordain'd by him except there should be but one language among Men or that none should believe and be saved but them who understood the Original God spake in a known Tongue so did the Prophets and Apostles and they who did not are reprov'd 1 Cor. 14.9,12,13 c. The Apostles sent to preach to all Nations had the gift of Tongues that every Nation might receive the Gospel in their own language The end of writing is the same with speaking 8. Scriptures translated and copied from the Originals or first writings under the hands of the Scripture-pen-men are the word of God the foundation and rule of Faith. The Scriptures read in the Synagogues and in common use among the Jews were but copies transcribed yet our Saviour refers the Jews to them John. 5.39 The Eunuch had no other Acts 8. nor the Bereans Act. 17.11 The Ephesians were Greeks and probably had the Greek translation and yet they were built upon the foundation of the Prophets and Apostles Ephes 2.20 God being the God of every one who believeth and shall be saved of every Nation as well as of the Jews hath taken care and doth to stir up and fit holy Men tho not infallible as the Prophets and Apostles were for this work and wherein some have failed others have help'd We give a secondary honour to Translations as such but an equal honour to the word of God translated which we give to it in the Original the change of the Language doth not alter the will of God. An Embassy delivered by an Interpreter is the Kings Embassy 9. The best interpreter of the Word is the Holy Spirit Knowledge in Original Languages is necessary to a translator and to Doctors or Teachers for their better teaching But he who hath most of the Holy Spirit doth best understand the mind of the Spirit All have these helps to understand them 1. The Grammar and plain literal sence the scope coherence and continual reading with prayer and comparing hard places with plain help us to understand the Scriptures 2. Universal reason and true with undeceived senses help us to understand many Doctrines See Acts 17.11 1 Cor. 1.13 Rom. 15.4 2 Tim. 3.15,16 Luke 24.32 Ephes 1.17,18 10. There is no visible standing infallible Judge of controversies in Faith and Religion And there is no need of any because there is none constituted In a great controversy the Apostles themselves did search the Scriptures and inquire into the mind of the Holy Ghost and consented to it Acts 15.15,28 The Holy Ghost is the infallible Judge and he speaks in the word Acts 28.24,25 The Scriptures themselves judge as the Law doth in controversies among Men. There is a ministerial publick judgment for edification Ephes 4 6,7 Rom. 12.6 and a private judgment of discerning given by the holy Spirit to believers without which they could not discern truth from error nor believe nor try the Spirits nor judge of what is spoken to them 1 Cor. 2.15 Phil. 1.10 1 Joh. 4.1,2 1 Cor. 10.15 11. The Holy Scriptures are not mute and dumb Speech and voice are attributed to them and God speaks by them Rom. 3.19 It saith to them that are under the Law Isaias now dead crieth Rom. 9.27 see ver 17. 12. The Scriptures are not a dead letter the Law is so called in opposition to the Gospel 2 Cor. 3.6 yet it killeth and therefore is no dead letter void of power it is the Ministry of condemnation denouncing death against transgressors v. 7. and the Gospel is the power of God therefore no dead letter 13. There is a Divine efficacy and power in the Scriptures in their kind as the means and instruments of Salvation Rom. 1.16 They are able to make a Man wise unto Salvation 2 Tim. 3.15 And the sword of the Spirit Ephes 6.17 14. The Scriptures are the word of God Ephes 6.17 by which we understand the written word and not Christ See also Mar. 7.13 compared with Mat. 15.6 15. The Holy Spirit is the principal cause of all the knowledge and wisdom to Salvation which any Man hath Ephes 1.17 What was given by the spirits inspiration is understood by his illumination a natural understanding cannot see 16. The promise of the spirit Joh. 16.13 doth not intimate such a dispensation as is above the Holy use of Scriptures They are given by inspiration and to continue in their use to the end of the World
Oeconomiae Dispensationis c. But if respect be had to that Dispensation in which the Father in the Son and both through the Holy Ghost hath perfected our Salvation admirabilis est dulcedinis c. it is of wonderful sweetness and doth produce most exuberant Fruits of Faith Hope and Charity Considence and Trust Fear and Obedience in the Hearts of the Faithful Dispur Publica Sexta Sect. 12. Oper. 4 p 192. But his Followers in other Opinions leave him here where they should follow him as the learned Professors of Leiden shew Censura in Confessionem c. 3. p. 56,57 where they shew the practical Vse of the Doctrine of the Trinity Nor do they shew the injustice of the Censure but plead for their Silence and Caution Exam. Censurae p. 51. The English Reader that can may consult reverend Dr. Cheynel of the Divine Trin-Vnity cap. 9. Mr. Baxter of the Knowledge of God p 8 c. 5. Much has been written about Baptism controversially and but little that I have seen about the practical Vse of it It is a great Duty and Grace to improve it to the Ends of it and much neglected Parents are generally importunate to have their Children baptized and as generally negligent to train them up as baptized Members in the Nurture and Admonition of the Lord and so we have so many ignorant and ungodly in the visible Church I wish what is written upon the Subject were more common and more understood by the reverend Dr. S. Ford of the practical Vse of Infant Baptism Dr. Manton's Sermon of the Improvement of Baptism in the Supplement of the Morning-Exercise at Cripple gate Mr. Joseph Whiston his Essay to revive the primitive Practice of Infant Baptism And Mr. Daniel Rogers of the Sacraments speaks with Light and Life Though having room here to speak thus much in this place for these things I have said but little in that first Chapter because limited 2. In the second Chapter I have shewed the Vse which may be made of the Catechism to accommodate the sincere fervent Soul with Matter for Prayer It is a Temptation to neglect the Duty when there is want of Mattter to utter before God. If any will object that this will be to bring People to pray by rote as they say their Catechism by rote and to bring them to a Form I answer to the first this Objection may be set up to neglect Catechizing and Teaching and so is impious and erroneous Again As God hath blessed Catechizing to his Church so by often and serious Meditation upon the particular Points of Catechism their Knowledge increaseth and comes to be enlarged beyond the Words of the Catechism so it may work upon the Affections also and then they may also enlarge in Prayer beyond the Lines of this Prayer if they can and when need is But as what is necessary and profitable to be learnt and believed is comprehended in the Catechism so what is generally necessary to be asked is contained in the Prayer And they who are convinced and believe the Truth of the Doctrine taught according to the Scripture will pray with Vnderstanding and by Faith believing and knowing what they pray And if some are commended for turning Sermons into Prayer I see as much reason for turning a Catechism into Prayer Yea but this is to bring them to a Form. What then Take away Formality and senseless Customariness and running a Stage or a Round of Prayer without Preparation Attention or Care what Answers are made and what can be judiciously or charitably said against a Form of Prayer Whereas many holy and very able Ministers as well as private Christians have in Judgment chosen a Form at least ordinarily And a Form is necessary to others because of Weakness Do you who object against all use of Forms really think that whoever is regenerate and sanctified hath the Spirit for Extempore Prayer by which I mean a present Ability to vary Words and Matter upon all Occasions And that none have the Spirit of Christ or Adoption but such as can do or such as do so and that they who keep ordinarily to the same Matter and Words are destitute of the Spirit Or do you think that Professors in these Days have more of the Spirit than holy Men had in former times You will never be able to prove these things and you are confutable by Clouds of Examples of holy and able Men excellent for Gifts If you say the Spirit is limited in a Form of Prayer take heed you do not limit the Spirit to a sort of Men. The Spirit of Grace doth excite his own Graces in the Soul that prayeth and those Graces act according to the Capacity of them that pray and also brings many things to mind which were not thought of before and when God brings in Matter he doth help to utter it but not all alike I condemn lary heartless Formality mine own practice is known to many but I honour the Name and Memory of holy and eminent Men and Fathers who had the Spirit of Holiness in a great measure who used Forms on ordinary stated Times and Occasions And I would not discourage sincere weak ones from using a good Form lest I dis-hearten them from praying at all Let me add I do not teach any to be tied up to a Form the same number of Words and Petitions for all times but give Directions for Matter and Vse of Prayer with a Prayer that may be daily used with Acceptation if prayed with Vnderstanding and Faith and other Graces It hath been the Study of many and some of them able good Men much an Prayer to publish Prayers fitted to several Occasions But alas what can they do if the Hearts of them that use them are not fitted for them It is not Devotion that is printed in a Book but what is kindled in the Heart And he is poor indeed that hath not a Prayer for his Mouth except his Book be in his Pocket or before his Eyes There is great reason for these Exhortations Pray without ceasing and Continue in Prayer for we have continual cause to draw near to God. And we that are Ministers have to do with many Souls in various Conditions and general Praying is no more effectual than general Preaching In the one there are particular Applications of the Word to Men's Hearts from God in the other particular Applications to God on the behalf of Men according to particular Conditions And there is a more excellent way than making a Prayer of Patches taken out of Books of Devotion The holy Scripture is the Prayer-book it affords Matter for Prayer as well as Preaching And how can that Man preach that cannot pray And this of praying with and for particular Persons in private and also in publick if the Case require it according to their particular Cases is one of those Every good Work for which we should be furnished 2 Tim 3.16 Those Men whom God
Adams whose Learning Graces and sweet Temper might have been a great Blessing in these Times if God had been pleased to continue him on Earth in a Book called Principles of Religion explained published by his genuine worthy Brother Mr. R. A. And the Agreement of it with the Doctrine of our Church is manifest to all that know the one and the other and therefore the Enmity expressed against it most proceed from an ill Opinion of the first Compliers of it and the Time of its Birth But shall the Wrath of Men endure to all Generations Can we forgive the Living and never forgive the Dead who were rarely accomplished for so great a Work Is it not time and high time to mortisie An mostlies And have we not great cause if there be any Love to Truth to bless God for causing so much pure Light to shine in those Days of Clouds Tempest Whirl-wind Confusion Smoak and Fire If I should express the high Esteem the most Reverend Primate Usher had for it as I have often heard from several Persons I should but make some Men think the worse of both The great Esteem which hath been and still is shewed to it by some of all Ranks makes it seem impossible to suppress it without an Inquisition And let those who have said it was worse than the Racovian Catechism speak out and then we know what Opinion and Affection they have for this Church and Christianity it self And let them take notice now zealously the Convocation in the Year 1640. declared against Socinianism So that if these Men who preferr a Socinian Catechism that is to say plainly an Antichristian Collection of Heresie they dissent from the whole Church of England and the most zealous Antipuritan part of it But I hope these Speeches were only spoken while the hot Fit was upon them I could wish those Gentlemen who presented a certain Catechism stigmatized to their hands no doubt to recollect themselves and see whether they were so cantious as to present nothing but what was seditious in it or whether they presented all from the Title-Page to the Finis and the very Scriptures the Creed the Ten Commandments and Lord's Prayer always printed in it If they presented nothing in it but what was false erroneous scandalous and dangorous then it is altogether safe and untainted But if they presented it all together without Reservation of due Reverence to any Doctrine Scriptures Creed Commandments or Lord's Prayer then all that is in it fared no worse than the Rule of Faith it self These and other ways to suppress this Book had this unhappy Effect that it hath widened the Separation and increased Suspicions and Jealousies in the Minds of Men. There are many Catechisms yet common in several parts of the Kingdom which have never been dis-allowed in the strictest Times It is no Derogation from the Church Catechism that People grow in sound Knowledge by larger that may be used as Expositions of it This Catechism speaks for it self and the Oracles of God speak for it and I will say no more but what tends to Satisfaction about the present Publication of it 1. The best instructed in these parts both of them who learn the Church-Catechism first and hear it publickly explained and that object against the first introductory Questions and Answers have a great Opinion of this and are much profitted and delighted with the Answers and Scriptures and come to be better versed in the Scriptures than otherwise they could be without greater pains 2. Because the poorer sort cannot buy many Books and it will encourage and allure them to learn this more perfectly when they find more benefit by it than bare Knowledge 3. Because it doth excellently explain the Covenants Creed Commandments and Lord's Prayer 4. All due Respect reserved to many other Catechisms I know none so capable of being improved to the aforesaid Vses as this is And many other Advantages may be made of it if well studied and thought upon As 1. To inform us of our highest Aim and Happiness to take off our Affections from the World. 2. The Way to attain it by the Scriptures and the Way and Means revealed in the Scriptures and to shew us the great use we ought to make of the Scriptures to direct us to God. 3. It acquaints us with God in his Nature Attributes Trinity in Vnity with his Works of Nature and Grace the way of God's Government by Laws and Covenants and the different States of Man. 4. It serves to humble us under Conviction of Sin Guilt Corruption and Wrath. 5. It teacheth an humbled Spirit what he shall do to be saved and by whom and how 6. We come to know Jesus Christ what and who he is what he hath undertaken and done and what he procured and for whom 7. We see what Benefits are to be had from Christ and his Offices how we are united to him and partake of his Fulness of Grace 8. It directeth the Believer how to walk and abide in Christ 9. It is exceeding comfortable to find so many and so great Advantages and Blessings from Christ in Life in Death and for ever 10. It doth endear Christ to the Soul exceedingly and makes the Grace and Love of God in Christ illustrious and wonderful And Lastly I must drive the Nail that will go This or none will be embraced by many And if Good be to be done by Catechising it must be done by this or by none or some other not so compleat as this Considering the Times and danger of many who are not well and throughly instructed and are disposed to take the Infection who are forward and venturous to hear any who hath his Way prepared and strewed with Commendation I have laboured to expel or prevent Infection by shewing them how to discern between Truth and Error in the Substantials of Religion And so I have done the third necessary Part of an Husband-man and Builder which is to fence and secure his Plantation and Building Every Particular almost in every Section is a Truth rescued out if the Hand or Jaws of some heretical and erroneous Teacher or other Some of these are so well known that I need not name them and it is not convenient to name others But because I could not forbear I have named the Socinians or Disciples of Laetius and Faustu Socinus and quoted the Socinian Catechism brought foth at Racovia But why these For these two Reason 1. Because their Doctrine is a new Gospel another Gospel which they dignifie with the Style of Saving Doctrine and the Embracement of this Doctrine is that by which the true Church may be known and there is no need of enquiring after the Notes or Marks of the true Church Cap. de Ecclesia Visibili They subvert the very Foundations of Christian Faith and Hope the holy Trinity one God and three Co-essential Persons or Three but one and the same God. They acknowledge the Names but disown
the Persons There is but one Person and that is the Father They own the Son and Holy Gost but then make the Father and the Son not to be of the same Nature and Essence and deny the Holy Ghost to be God or a Person in the Godhead And so they make us who are created by one that is God to be but redeemed and saved by one that is not God and made new Creatures and sanctified by one who is not God save by Title They take away the glorious Crown of Essential Godhead from the Head of God my Saviour and lay that Honour in the Dust of Manhood though they acknowledge him more than a meer Man a Divine Man and only a Subordinate to God a meer Instrument a second Cause of Salvation an Helper but not a perfect Saviour a great Prophet an improper Priest and a little King. I am sure according to their Doctrine I must look for another Christ for such an one as they describe cannot do for my Salvation what my State requires But blessed be God the Father the Son and Holy Ghost for making himself known to me in the Glass of holy Scripture and in Honour Love and Thankfulness I have where ever Occasion is offered vindicated the Glory of God my Saviour and of God my Sanctifier And for their Subtilty in managing their Cause I verily think they have lost it by one Concession of theirs which you may see in the second and third Commandment where I have spoken but briefly yet I hope not obscurely I have mainly set my little Strength against them principally but I hope God's Power will be seen in my Weakness 2. As the reverend and judicious Josias Simder observes that out of the School of that impure Servetus went forth those egregious Disciples Gonaesius Gribuldus Blandrata Gentilis Paul Alciatus Gregorius Paulus Casanovius Menno and numerous Troops of Anabaptists who all differed in some things from one another Tractat de Aeterno Dei Filio so most of our differing Sects are corrupted with some Points or other of Socinianism and not only among them is this Infection spread but others also In the Asphaltes of Socinianism all flow together Gebal and Amon and Amalek Anabaptists Remonstrants Separatists and Quodlibetists said Dr. Prideaux Lect 19. De Satisfactione Christi The Convocation in the Year 1640. took notice of its Growth and took care to smother it And since all manner of Teachers took liberty to set out their Light they who are conversant in their Opinions know how strongly they savour of it And I desire them for whose Benefit in part I direct these Discourses to take warningâ— from Dr. Owen who hath taken great and learned pains against them in his Vindiciae Evangelicae and Comment on the Hebrews c against Socinianism who speaks of a choice Society of Christians who were divided and in no small part infected by some of their Arts Preface before his Confutation of Biddle 's Catechism And by the way take notice that the most abominable pernicious Errors may be imposed upon injudicious undiscerning People by a copious Rehearsal of Scripture as is to be seen in that Catechism of Mr. Biddle which he calls A Scripture Catechisin Such need is there of able Ministers well studied to sland upon the Watch-Towers and such need is there of Humility in People to know their Teachers And one Socinian Doctrine is of dargerous tendency to corrupt the Minds of Men who are for Liberty of Prophesying of gifted Men that they hold there is no necessity of a Calling Mission or Ordination of Ministers Capit. 2. de Eccles Christi They can furnish them who are disposed to cavelling with Cavels and Objections enough suited to proud corrupt Nature and many Opinions grown too common And Men that are devoted to Reason but never felt the two-edged Sward of Conviction of Sin and Wrath and of their need of a Saviour enter into their Souls are apt to venerate them as the Oracles of Reason What I have done or can do is but little yet I trust Truth will be seen in its own Light and found to stand upon its own strong Foundation I was confined to Brevity and it is not easie to me who am used to expatiate to make things plain to every Capacity to be clear short and strong Had I fore-seen there had been so many Half-lines as I see there is I would have filled up my Sense in some places but now that cannot be Such as it is I do most humbly dedicate it to my God and Master in Heaven and for your Service my much and most honoured Brethren Friends and dearest Relations Accept of this as a Present a profitable Return for many Favours and Blessings received from you I beseech you continue your Care and Pains in instructing your Families Build up your selves and them in your holy Faith and as you were educated your selves go on to train up yours And the Grace of our Lord Jesus be with your Spirits To others I deliver with mine own hands the best Legacy I have to leave them charging you all and every one by that Covenant between God the Father Son and Holy Ghost and you that you do in your whole Lives live to God by Faith Renew Repentance and let the Love of God constrain you c. 2 Cor. 5.14 As you have received Christ Jesus the Lord walk in him Col. 2.6 And renounce whom and what you have renounced In every Condition live by Faith and in every thing by Prayer and Supplication make your Requests known to God. Phil. 4.5 In every State learn to be contented Phil. 4.11 In every thing give thanks 1 Thes 5.18 and always for all things unto God and the Father in the Name of our Lord Jesus Christ Ephes 5.20 Study believe and live according to these things Hold fast the form of sound words which you have heard of me c. 2 Tim. 1.13 I do not leave you Wood Hay Stubble but Gold Silver and precious Stones 1 Cor. 3.12 Therefore highly value them as Talents and a Treasure and know that I do rejoice more in leaving you these precious Legacies of the New Testament than if I had Thousands of Gold and Silver to leave you And let all that shall receive any Benefit by these Endeavours for Good to your immortal Souls bless the Lord for ever Brief Directions 1. You that teach others teach them their Baptismal Vow 2. Next inform them what they are by Nature and what they may and must be by Grace Acquaint them with Christ 3. After they can say the Creed the Lord's Prayer and the Ten Commandments enter them into the Catechism and lead them as they are able 4. Make Application to their Hearts of what they learn. 5. When they have learnt the Catechism go on to the Proofs 6. When they grow in Judgment often repeat and study well the several Sections of the second Part as you go over those Points
in the Catechism to which they belong 7. As soon as you can give your selves to Prayer and be not disswaded by them who are against all Vse of Forms Think not that God will not be served but with New and New. Pray for the Matter of it what is pleasing to God and good for you with Vnderstanding spiritual Sense and Faith and as you can do more and better Thus do and the Lord help you by his Holy Spirit 8. Renew your Baptismal Covenant and as engaged by Covenant examine your selves and so eat c. And Lastly Having once preparedly joined your selves to the Lord and his Church in the Communion of his Body and Blood having drunk of that one Cup and being made one Bread take heed of Neglects and Apostasie Remember As often as you do it c. you shew forth the Lord's Death until he come And while you live continue so to do It will be a Benefit to you to lay up the short View of these Principles in your Memories and often repeat them to your selves ADVERTISEMENT THere is lately published the Second Edition of Mr. Pools Annotations on the Bible in which the whole Sacred Text is inserted in two Volumes in Folio Useful for Families and Closets Sold by Jo. Robinson in St. Paul's Church-yard A SHORT CATECHISM According to the DOCTRINE OF THE CHURCH OF ENGLAND With Scripture Proofs at large Newly revised and corrected with more Scriptures and Propositions for Illustration annexed LONDON Printed in the Year 1688. A short View of Divinity or Summary of this CATECHISM SHewing 1. what is Mans chief End. 2. The way to it I. Mans chief End is either 1. The chief End of Intention what he ought to aim at above all things as the Scope of his Life and Actions that is to glorify God. Or 2. Mans chief End of Fruition his chiefest Good and Happiness and that is to enjoy God for ever II. The Way to attain this chief End is by the holy Scriptures The Scriptures principally teach 1. What Man is to believe 2. What God requires Man to do 3. What Man may and ought to ask of God and pray for The Scriptures are a Rule of Faith a Rule of Life and manners a Rule of Prayer I. The Scriptures teach what Man is bound to believe 1. Concerning God. 2. Concerning himself 1. Concerning God Man is to believe 1. What God is in his Essence or Being and Attributes 2. What he is in Relation to himself as the Essence subsisteth in three Persons the Father the Son the Holy Ghost 3. What God is in Relation to his Creatures in general and to Man in special of whom the Scriptures principally speak God is to be considered in reference to Man 1. As Creator 2. Preserver 3. Governor 4. Redeemer 5. Benefactor and gracious Rewarder 2. Man is to be considered as 1. a Creature 2. as a defective needy insufficient Creature and sinful 3. As under Government as a Subject governed by Law and Covenant 4. As redeemed under which consider 1. Mans Sin. 2. Mans Misery 3. Mans Inability to recover or restore himself Concerning our Redemption Note 1. The way by which by a Covenant of Grace 2. The Person by whom our Lord Jesus Christ Concerning this Redeemer observe 1. who and what he is 2. His Office in general a Mediator A Mediator in three Offices 1. A Prophet 2. a Priest 3. a King in a twofold State of Humiliation and Exaltation 3. The Application of Redemption by the Holy Spirit The Redemption is applied in effectual Calling They who are called are justified sanctified and adopted And these are partakers of great Benefits from Christ in this Life at Death after Death at the Resurrection and in Heaven for ever II. The Scriptures teach what Man is obliged to do to please and glorify God and that is Obedience to the moral Law which Law shews what we ought to do and what we ought not to do But Man hath transgressed this Law and is fallen under the Wrath and Curse of God. The Scriptures further teach what is to be done to escape the Wrath of God which is 1. Faith in Jesus Christ 2. Repentance to Life towards God. 3. A diligent Vse of means which are 1. The Word heard and read 2. The Sacraments Baptism and the Supper of the Lord. 3. Prayer III. What Man ought to pray for taught generally in the Scriptures particularly in the Lord's Prayer The Sum of all is our highest End and the way to it the way to it is by Faith in Jesus Christ with its adjunct Repentance which we are taught in our Creed 2. By Love and Obedience the Sum of the Commandments 3. By Invocation taught by our Saviour A SHORT CATECHISM According to the DOCTRINE OF THE Church of England Quest 1. WHat is the chief End of Man Answ MAn's chief End for which he was made and redeemed and to which he should aim is to glorifie (a) 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God. Rom. 11.36 For of Him and through Him and to Him are all things to whom be glory for ever Amen God and to enjoy him for (b) Psal 73.25 Whom have I in heaven but thee And there is none upon earth that I desire besides thee V. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever V. 27. For lo they that are far from thee shall perish thou hast destroyed all them that go a whoring from thee V. 28. But it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works ever 2. Q. What Rule hath God given to direct us how we may glorifie and enjoy him A. The Word of God which is contained in the Scriptures of the Old and New (c) 2 Tim. 3.15 And that from a child thou hast known the holy scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus V. 16. All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness Ephes 2 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone Testament is the only Rule to direct us how we may glorifie and enjoy (d) 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ V. 4. And these things write we unto you that your joy may be full Psal 73.24 Thou shalt guide me with thy counsel and afterwards receive me to glory Joh. 20.31 But these are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his Name him 3.
Mat. 5.18 The Spirit will not nullify his own work 17. The Scriptures are of the same use to us and all Ages to come which they were of to them that first received and believed them They are written that we should believe them that shall be saved Joh. 20.31 They are profitable for all things for all good works therefore we cannot be wise to Salvation without them 2 Tim. 3.15,16,17 1 Joh. 1.1,2,3,4 18. The authority of the Old Testament is equally Divine with the New. All Scripture is given by inspiration of God 2 Tim. 3.16 They mutually prove one another Luke 24.44 Acts 26.22,23 chap. 24.14 A proof from the Old Testament is as good as any from the New both make up one perfect Canon and Rule of Faith. 19. Consequences clearly or immediately drawn from Scripture or by clear natural light are Divine for they are contained in the Scriptures Those consequences drawn by our Saviour and Peter to prove the fundamental Article of the Resurrection are now part of Scripture Mat. 22.32 Acts 2.30,31 and were virtually contained in the Scriptures before If we can draw consequences from Scriptures by sound Mediums in imitation of them what we prove by such consequences is true and to be believed 20. The sence of Scripture is but one plain and simple to imform and fettle our understandings and faith and not ambiguous to confound us or keep us in doubts When the Scriptures speak plainly and properly the sence is proper when by metaphors and figures then it is plainly so If the sence were ambiguous how could they be understood how could they serve for Doctrine or for conviction of Error but they are profitable to those and other ends therefore plain 2 Tim. 3.16,17 21. There are no contradictions in Scripture for they are all given by inspiration of God who cannot contradict himself If any contradiction appears it is because our understandings cannot reach their coherence 22. Divine Revelation and right reason are different lights from the same father of light There is nothing therefore in Scripture contrary to right reason To bring matters revealed to be judged by reason is to bring the Spirit of God before the tribunal of Man who is both blind corrupt and partial and to make the Reason of Man now in a corrupted state to be more Divine and certain than Revelation Ephes 5.8 1 Thes 5.4 Ephes 4.17,18 1 Cor. 2.14 There is the greatest reason in the World to believe what God hath revealed Right reason and revelation agree where Scripture is contrary to reason the reason is not good 23. God hath taken care to preserve Canonical Scriptures from being lost The Scriptures are perfect 2 Tim. 3.15,16,17 If any were lost the rest would be imperfect If not one jot or tittle shall pass away from the Law till all be fulfilled the whole Law and Revelation is safe Mat. 5.18 SECT III. Of the Trinity THE Doctrine of the most glorious Trinity is fundamental and practical because we are baptized in the Name of the Father and of the Son and of the Holy Ghost Our Christian faith and hope is built upon them we receive Gifts and Blessings from them together and from each one distinctly and we glorify and worship them together and distinctly as being devoted Servants to God the Father the Son and Holy Ghost This mystery is known only by Revelation There is enough in nature to make it credible and the practical use of it is to be made known as well as the truth of it to be proved by the Holy Scriptures Concerning it observe 1. There are three Relatives or Persons in the God-head 2. What a Person in the God-head is 3. These three are one God in Being or Essence co-essential and co-equal for there can be no inequality in the same infinite God-head or Essence I. There are three This is acknowledged by the Socinians who pronounce them to be no Christians who do not believe it Racov-Catech c. 1. But they deny that there are three Persons in the God-head because a Person is Essentia individua intelligens an individual intelligent Being But this reason is not good It implies that because a Person in the God-head is not like a Person in Nature therefore there are no distinct Persons or Relatives in the God-head Concerning these three observe 1. They are nam'd together Mat. 28.19 1 Joh. 5.7 and apart in many Scriptures by their several different Names These three are more than one They say there is but one Person in the God-head and that is the Father But the Father is not every one of these three there are two more distinctly named besides him The Father is not the Son nor the Son the Father nor is the Father nor the Son the Holy Ghost the Holy Ghost is not the Father nor the Son. If the Father be a Person so is the Son and so is the Holy Ghost The Father and the Son are two and not one and the Holy Ghost is a third If the Father relate to the Son as Father and the Son relate to the Father as Son as they do then they are distinct Persons and then there are also more Persons than one and as the Father and the Son are two the Holy Ghost is a third Not a quality of God for there are no accidents in God and if he were a power or a quality there would be no need of naming him as distinct from the Father and the Son for he would be included in the Father as the power of God. 2. These three are distinctly named in our Baptism which is a covenanting action and solemnity Covenants are between Persons The God of Grace who takes a number of Persons into Covenant with himself doth declare himself to them that they may know to whom they are obliged and related in Covenant Our great duty is to believe in God to honour and serve him and to expect what he hath promised He reveals himself as our God in Covenant and that not only as God but as Father Son and Holy Ghost We are oblig'd in the same duties to the Son and Holy Ghost as to the Father and partake of Grace Love and Communion from each one together 2 Cor. 13.14 Ephes 1.2,3 As God hath made himself known to us in Covenant so we are to believe and order our conceptions of him 3. Persons are known by personal properties and actions These three are known and distinguished by distinct properties and actions in reference to one another and towards the Creatures We are bound to believe in the Son as the only begotten Son therefore as distinguished from the Father John 20.31 chap. 3.16,18 The property and action of the Father is to beget The Son is called the first begotten Heb. 1.6 The Divine nature is unchangeable and indivisible and not multiplicable therefore there is no proper action nor passion as in nature nor production of new Being in this eternal Generation the manner of which