extraordinary success it hath in the world which will convince a very Infidel that it is the very Word of God Q. What is the first witness of the Spirit A. 1. Antecedently The Spirit of Prophecy Q What mean you by that A. A continuance of wonderful Prophecies foretelling things to come so long before marked with their circumstances not doubtful like the Oracles of the Heathen or Merlins Prophecies but such as expressed the things and Persons by their Names which had all in their times their certain performance and therefore unto what can we attribute these infallible Predictions but to the inspiration of God Q. What is the second witness of the Spirit A. 2. Constitutively or inherently The Image and superscription of God as Coin is known by the Image and superscription it beareth or that unimitable character of Divinity not only imprinted on it but intrinsecally animating and constituting it Q. Wherein is the Image and superscription of God or that unimitable character of Divinity which animates and constitutes this Doctrine apparent A. It is apparent in the matter and the method and the stile Q. How is the Image of God apparent in the matter A. 1. As this Doctrine contains supernatural verities such Divine and wonderful Truths as could never enter into the heart of man to conceive them and the things the very Angels desire to look into Q. Declare this by some particular Instances A. It explicates unto us the Nature Properties and high Acts of God purely and holily 2. It describes the Person of Christ so fitly excellently and conveniently that if the mind of man consider it attentively it must acknowledge it doth exceed the reach of a finite understanding 3. It discovers to us the corruption and misery of man by nature the incomprehensible Love of God in Iesus Christ towards man that happy reconciliation if we may so speak of his Iustice and Mercy by his infinite wisdom ordaining Iesus Christ to be our Mediator 4. It unfolds the Covenant of Grace which God made with man after his fall all which can be drawn from no Fountain but Divine Revelation 5. It teacheth also the whole Duty of Man having Statutes and Iudgements incomparably wise and good the Gentiles themselves being Iudges Q. How is the Image of God apparent in the Method A. 2. As the Method of the whole Doctrine of the holy Scriptures set together is the most admirable and perfect in the world beginning with God in unity of essence proceeding to his Trinity of essential active Principles and of Persons and so to his Trinity of works Creation Redemption and Regeneration great things past finding out and wonders without number and all chiefly with special relation to mankind both in the estate of Innnocency and Apostasie Q. And how is the Image of God apparent in the stile of this Doctrine A. 3. As it is spiritual powerful and divine suited to holy ends and to the world of Persons to whom it is sent who are commonly ignorant and unlearned and so more generally useful than any other Doctrine in the world But withal containing such weighty concerning truths and profound mysteries as will belong to the most learned and to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Rom. 7. 12 14. Gal. 5. 19 to the end 1 Pet. 2. 11 12. Rom. 13. 13 14. 1 Cor. 6. 9 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 23 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 33 34. Mal. 2. 15 16. Matth. 19. 4 5 6. and 22. 25 31. 1 Tim. 1. 5 12. Psal. 19. 8 9. and 119 9 10 11. Joh. 7. 48 49. Luk. 1. 78 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 18. Q. What is the third Witness of the Spirit A. 3. Concomitantly The Multitude of evident uncontrolled Miracles wrought for this very end to confirm it Miracles being the effect of Gods own power and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures will convince any that are not willfully blind that these two Taâ—les of Testimony the holy Scriptures of the Old and New Testament as those Tables of Stone were written with the finger of God and were of divine Authority Q. But the gift of Miracles is ceased A. Although it be yet 1. The History of them is so certain from natural Principles that its unpossible there should be any deceit about them And 2. There need not be new Miracles to confirm the former and oblige men to believe them Q. Why so A. For then there must be mâ—re Miracles to confirm those and so on to the end of the world and then God could not govern the world by a settled Law which 〈◊〉 both absurd and blasphemous Q. What therefore is the fourth Witness A. 4. Subsequently The success of the Doctrine of the holy Scriptures to the Regeneration of a great part of the world is a surviving witness to the end of the world of its divine Authority Q. Of what use is this Testimony A. Of great use Q. Why so A. For he that is not able to examine the History which reports the Miracles to him may be able to find upon his Soul the Image of God imprinted by the Gospel and to know that the Gospel hath that in it self which it imprints upon others and that it cometh from God which leadeth men so directly to God And it is certainly Gods own means which he blesseth to so great and excellent ends Q Can we receive sufficient direction from our own Wisdom or the Light of Nature to come to glorifie and enjoy God A. No Q. Can we receive sufficient direction from Gods works of Creation and Providence A. No Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A. No. Q. Are not the Traditions of the Church to be received with equal reverence to the holy Scriptures A. No Q Must we call no man Father or Master upon the Earth A. No for one is our Father which is in Heaven and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father or Master upon the Earth Q. Is there not an infallible Judge of Controversies upon the Earth A. Christ and none else hath Aâ—thority to give Laws unto us and punish the refractory And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty Q. What would you say to such as should require you to follow the Judgement of Fathers Councils and learned Divines when you find it not agreeable to Scripture A. To the Law and to the Testimony if they speak not according to
in the Prison to the Spirits but to the Spirits in Prison The difference betwixt these two expressions is very great He preached to them in the daies of Noah who were in Prison in the daies of the Apostles He Preached to them out of Prison that are now in Prison which is nothing to their purpose Object 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man it shall be forgiven him but whoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Hence they argue that some sins shall be forgiven in the world to come A. Not to be forgiven in this world nor in the world to come is as much as shall never be forgiven so Matthew explains himself Mat. 12. 31. And so Mark doth express it Mark 3. 29. Read the places Oâ—ject 4. They urge Mat. 5. 25 26. read the place This Prison saith Bellarmine is Purgatory out of which after the Debt is paid the Debtor shall go forth A. 1. Some understand the place literally and if it be so understood it is altogether impertinent to the matter in hand 2. If the place be taken in a spiritual sense by the Prison must necessarily be understood Hell and not Purgatory whence the Debtor shall never come forth because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God 3. And that which may be an argument to them they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief in the literal sense it is impertinent and in the spiritual sense it must needs be understood of Hell whence there is no Redemption Q. How many sorts of Prayers are there A. Three viz. Closet Family and Publick Q What do you mean by Closet-Prayer A. Entring into our Closet alone and praying unto our Father in secret Q. Why is Closet-Prayer necessary A. Because those that pray after the manner of Hypocrites to be seen of men have their reward But if we pray to the Father in secret our Father which seeth in secret shall reward us openly Q. And must we in our Closet-Prayers pray both for our selves and others A. Yes Q. When you say you are to pray for others what do you mean by it A. That we ought to pray for all in the Land of the living which is the only Land of hope yea though they be the greatest sinners and such Prisoners as are bound with the bands and setters of their sins they are Prisoners of hope if they have not sinned the sin unto death and we ought to pray for them Q. What do you mean by Family-Prayer A. Praying in and with our Families for our selves and others Q. Why ought we to pray in our Families A. Because God will pour out his fury upon the Families that call not on his Name as having on them the mark and brand of the accursed Heathens Ier. 10. 25. Q. What mean you by Publick-Prayer A. Praying in and with the publick Assemblies for our selves and others Q. Ought not publick prayer to be preferred above all Family-private-prayer A. Yes because every particular Believer hath special interest and power with God and doth prevail with him for all desireable blessings and a multitude of Believers assembled together in publick will have a greater interest and power with God in Prayer than a few met together in a private Family And therefore publick-prayer ought to be and will be preferred by all that regard their own interest above any Family-private-prayer whatsoever Q. Whom doth the Preface of the Lords Prayer teach us to pray unto A. To our Father who is in Heaven Q. And do we by this appellation express our reverence to him and our Faith in him that his Goodness Will and his Power can grant our requests for our selves and others A. Yes Q. But when mention is made of the Father do you exclude the Son or the Holy Ghost from being prayed unto A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity And whether may we not single out any one of the Persons to whom we may direct more immediately such or such a Prayer A. The case hath so much difficulty in it that a short answer must not be expâ—cted to so great questions as are couched in it yet we will endeavour to give an answer thereunto as briefly as we can in these following Conclusions Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel 1. That in all parts of divine worship and so in this of Prayer the Trinity in Unity and Unity in Trinity is to be worshipped and respected Or That we ought so to think of God in Prayer as one in Essence yet three in Persons and so as three in Persons that he is but one in Essence 2. That we ought so to think in Prayer of some one Person in the Trinity as thereby to be led to the other two The Father being in the Son and the Son in the Father and the Holy Ghost in them both 3. That in order we are first to direct our Prayers to the blessed Father yet not as first or chief in honour and dignity above the other two but as first in order of subsisting according as the Scripture in two places where the order of the blessed Persons is set down the Father is first set down in order of witnessing 1 Ioh. 5. 7. and invocation and worship Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity we are to pitch most usually on the Father as he to whom we direct our Prayers through the mediation of Christ and by the help of the Holy Ghost That is the Rule and method prescribed by Christ to ask the Father in his Name Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits do the Saints mind and eye the other two Persons and include them as joyntly worshipped and therefore in their Prefaces of Prayer they do oftimes mention expresly that blessed God one in Essence yet three in Persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three Persons yet one God c. 5. We may single out the Son of God the Lord Jesus Christ as he to whom we occasionally present some special request either by way of Apostrophe whilst we are directing our Prayers to the Father or in way of Ejâ—culation as did Stephen Acts 7. 59. Lord Iesus receive my Spirit And so
than ordinary If you expected the Scriptures at large the numerosity of them gives you the reason against that I had once some thoughts of illustrating the mysterie of the Trinity of Persons by some apt Figure or Resemblance and of placing it in the Catechism but for the avoiding of all occasion of offence to the weak I have affixed it here And of all Figures Keplers Circle seems most artificial and correspondent with this glorious mystery IN this Scheme or Figure you have a Center and a Circumference and an Inter space and yet but one Circle So that there are three Persons and yet but one God These three are not divided For it is not a Center or Interspace separate from the Circumference But these are distinguished in their incommunicable properties in their order and in their operation upon a supposition of motion The Center is the beginning as is easie to be observed in drawing the Circle the Circumference is a resultance from the Center alone the Interspace from the Center and the Circumference These are Co-equal the Center and the Circumference and the Interspace are equidistant every where each one from other And the Center is no more a Circle without a Circumference than the Circumference and Interspace without a Center Consubstantial The Center is constituent of the Circle not a part from but together with the Circumference and the Interspace Co-eternal It is no Center without a Circumference and no sooner is the Circumference drawn but you find the Interspace Doubtless there is Vnity in Trinity in all things had we but light and eyes to espy it You will find annexed to the Explication a Discauâ—se out of Acts 8 30. where you will meet with some Rules which have obtained in Divinity for your better understanding and more profitable reading the holy Scriptures If you be of that select numbâ—r that cannot content your selves with bare reading but labour to understand what you read they are chiefly and more especially designed for you And that you may understand what you read and remark in your course of reading the Sacred Scriptures those truths more distinctly which will make you wise to Salvation is the main purpâ—rt and intent of this little piece and intense desire of its Compâ—ser Your Friend for Eternity A Short and Plain EXPLICATION OF THE ASSEMBLIES SHORTER Catechism Quest. 1. WHat is the chief end of Man Answ. Mans chief end is to glorifie God and to enjoy him for ever Explicat Q. What do you mean by Mans chief end A. That which God did chiefly intend or aim at in making Man and which Man is chiefly to intend Q. Is Mans chief end to seek himself A. No Q. Is it to enjoy the pleasures profits and preferments of this World A. No Q. Is it to glorifie God and to enjoy him â—or ever A. Yes Q. What is Mans chief Duty A. To glorifie God Q. What is it to glorifie God A. To order all our actions to that end that God might have the Glory Q. What is Mans chief happiness A. To enjoy God for ever Q. How doth Man enjoy God A. Two waies 1. Here in this life by an holy Communion with him in the Duties of his Worship and in an upright Conversation 2. Hereafter in the life to come in a glorious and immediate Communion with him in his Kingdom Q. May a man have another subordinate or less principal end besides the glorifying of God and enjoying him for ever A. Yes Q. What do you mean by a subordinate end A. That which a man intends or aims at in order to another end or for some further end Q. May a man make any thing else his ultimate or principal end besides glorifying and enjoying God A. No Q. Is the glorifying of God and enjoying him for ever mans subordinate end or else his ultimate and chief end A. Mans chief end Q. Why are the glorifying of God and the enjoying him for ever joyned as one chief end of man A. Because God hath inseparably joyned them together so that men cannot truly design or seek the one without the other 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 Testament is the only way to direct us how we may glorifie and enjoy him Explic. Q. What direction must we follow that we may aright glorifie God and enjoy him for ever A. We must follow the Rule God hath given us Q. What Rule is that A. The Word of God Q Why is the Word of God called our Rule A. Because all Doctrines which we are bound to believe must be measured or judged of and all duties which we are bound to practise must be squared or conformed unto this Rule Q. Where is the Word of God contained A. It is contained in the Books of the Old and New Testament Q. How are these Books called A. They are called the holy Scriptures Q. Why are these Books so called A. Because they were written by Pen-men inspired by God infallibly to that end Q. How do you know that the Books of the Old and New Testament are the Word A. The Papists grant the Protestants that all the Books which they receive are the certain Word of God Q. But how will you convince an Infidel that the Doctrine taught in these Books is the certain Word of God A. The Testimony of the Church is of great weight and importance in this matter By the Church we understand the whole company of Believers who have professed the true Faith whether those who received the Doctrine of the holy Scriptures from the Prophets and Apostles or those who lived after whose Testimony 1. Is profitable to prepare the heart and to move it to believe 2. And of all humane Testimonies whereby the Author of any Book that hath is or shall be extant can be proved the greatest both in respect of the multitude wisdom honesty faithfulness of the witnesses and the likeness constancy and continuance of the Testimony it self 3. But this Testimony is only humane 4. Not the only nor the chief whereby the Truth and Divinity of this Doctrine is confirmed 5. Neither can it be the ground of Divine Faith and Assurance And therefore besides this Testimony There are four other several infallible Testimonies of Gods Spirit which though each of them alone is convincing yet all together make up that full evidence that will be Ground of Divine Faith and Assurance to an Infidel Q. Which are those four witnesses A. They are 1. Antecedently The Spirit of Prophecie foretelling things to come so long before 2. Constitutively or inherently The Image of God that unimitable character of Divinity which animates this Doctrine 3. Concomitantly The multitude of evident and uncontrolled Miracles wrought for this very end to confirm it And 4. Subsequently The
AN Explicatory Catechism OR AN EXPLANATION OF THE ASSEMBLIES SHORTER Catechism WHEREIN Those Principles are enlarged upon especially which obviate the great and growing Errors of Popery useful for those Families that desire to hold fast the Form of sound words Aug. lib. 15. de Trin. Cap. ult Domine Deus quaecunque dixi de tuo agnoscant tui Siqua de meo tu ignosce tui London Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard and White-Hart in Westminster Hall 1675. To the Christian Reader especially Heads of Families THose Catechisms may very well be esteemed the best which are Explanatory of the Creed ten Commandments and the Lords Prayer because these Summaries or Abstracts contain the Essentials of the true Religion or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures And therefore those that begin with Catechizing begin the most easie and profitable way for any because the weightier matters of the Law are not hard to be understood and such words being Spirit and Life and the very marrow of Christianity must needs feed and nourish us up unto eternal life I have fixed my thoughts upon the Assemblies shorter Catechism because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines You have also something of the nature of the two Covenants superadded to or rather enlarged upon more particularly and expresly than in the Catechism And because Catechisms ought to contain nothing but received truths you have mostly the Explication of Antient and Modern Divines And therefore where you meet with any thing that is not so elaborate and exact you may conclude it mine and not theirs Hearing occasionally a Discourse of a very learned and godly Divine out of Deut. 6. 6 7. And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently unto thy Children c. who recommended to Parents with the greatest earnestness the work of Catechizing I shall make bold to transcribe a part of it and offer it to publick view You shall have 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children Servants also included 2. His Answers to the Objections against it And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty 10. Reasons for the proof of it 1. Every man ought to promote the Glory of God to advance the Kingdom of Christ and to further the Salvation of others as far forth as they are able and have opportunity to it And can we effect these any better way We pray Hallowed be thy Name Thy Kingdom come thy will be done Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom 's coming 2. God hath set Parents in Authority over them and they cannot improve it to better purpose This is the most ancient Government Before there was King or Common-wealth there was Parental Government This being most ancient afterwards was the Priest and Prophet God hath laid a command upon Children to obedience in the fifth Commandment Ephes. 6. 1. Only Dignity requires duty improve your authority for God and use it to instruct your Household in the Word of God Do not think you have done till you have done this 3. Even nature it self dictates thus much The Birds and Beasts of the field yea the Sea-monsters take care of their young ones If you do nothing but feed and cloath your Children you do no more than Heathens nay than brute beasts 'T is said of the Ostrich Job 39. 16. that she is hardened against her young ones as though they were not hers And what do ignorant Parents less who are hardened against their own Children who are parts of themselves 4. Children have Souls to be saved or damned therefore some must take care of them and the soul that sinneth must die We see Children die as well as Aged persons In Golgatha there are Skulls of all sorts Yea do but look into the Register of a Parish and you shall see as many young as old have died in it Children may die and what if they die without knowledge in their sins better were it with those Children mentioned 2 Kings 2. 23 24. than these Isa. 27. 11. 2 Thes. 1. 7 8. Thus unchastised Children shall suffer but the Parents shall not go Scot-free If you would have them profit by the publick Ministry you must Catechize them at home To bring them to the publick before they be thus Catechized is setting before them an hard loaf You must give them milk at home that they may be fit for higher truths in publick 5. Your Children are Children of wrath and you have been instruments to conveigh this to them They die and that proves this When your Children are sick you forthwith go to the Physitian and will you take no care of their Souls inheriting their spiritual maladies from you You may say as David to Abiathar 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house 6. What will become of Religion in future Ages if Parents neglect this duty at present If all Parents were as careless as some the Church of God would soon cease on the earth Isa. 38. 19. The Father to the Children shall make known thy truth Psal. 78. 3 4. Which we have heard and known and our Fathers have told us We will not hide them from their Children shewing to the Generation to come the praises of the Lord. If we do not teach our Children how should they teach theirs It was above two thousand years before the Scripture was written how then was piety preserved but by one Generation teaching another Adam taught his Children The sacrificing of Cain and Abel's piety therein were both the fruit of Adam's teaching Noah taught his Children to Abraham and he taught his houshold Isa. 1. 9. Except the Lord of Hosts had left unto us a very small Remnant we should have been as Sodom and we should have been like unto Gomorrah We should have been as Heathenish as Paganish as they 7. God is highly pleased with piety in younger ones The Lord had respect to Abel the younger and Enoch of all the Patriarchs before the Flood the youngest is said to please God How was God pleased with the piety of Samuel and Josiah And we read of Jehojachin that began very young to Reign and did that which was evil in the sight of the Lord 2 Kings 24. 8 9. God takes notice of the evil as well as the good Children might sing Hosanna as well as cry bold-head if they were taught Iesus said Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Of such not untaught Children 8. You cannot expect the blessings of the Covenant except yâ—u teach them
to suffer Not as predictions of the event any more than Thou shalt and Thou shalt not in the command are Predictions but only are expressive of the dueness of obedience Q. How do the Old and New Covenant differ A. They differ more especially these two waies 1. In their tenor the tenor of the Old is Obey perfectly and live sin and die The tenor of the New is Believe on the Lord Iesus Christ and thou shalt be saved 2. The New Covenant admits of Repentance which the Old doth not Q. But must not a believer acknowledge perfect obedience to be still his duty A. Yes Q. Why so A. Because this honours the equity of Gods Commandments Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant given his Father his Law back again A. Yes Q. Doth he not repeal it A. No it 's still the Rule of life and every Commandment still obligeth a Believer Q. What hath Christ then done for us A. Christ hath only released us from the condemning power of the Law not the commanding power of it Q. How understand you that A. We must still press after perfection but though we fall short of it we shall not die for it Christ having Redeemed us from the curse of the Law being made a curse for us He leaves us under the Government and Command of the Law Q. But have you any Scripture-warrant for what you say in this matter A. Yes the whole matter is excellently expressed 1 Ioh. 2. 1. My little Children these things write I unto you that you sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous Q. But generally and more briefly what doth God promise to deliver the Elect out of in the Covenant of Grace A. Out of the estate of sin and misery Q. But how doth God perform this Promise to them seeing that they also are liable to the miseries of this life and to the first Death as the wages of sin A. Although the Old Covenant in part be executed on them yet doth not God leave them in the state of sin and misery but hath entred into a New Covenant with them to bring them out of it And what they suffer is for their good that being reformed by stripes they may be freed from those punishments which fall on the unreformed to all eternity Q. And what doth God promise to bring the Elect into in the Covenant of Grace A. Into an estate of Salvation Q. Is then the Deliverance of Gods Elect out of the estate of sin and his bringing them into an estate of Salvation the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant A. Yes Q. How doth God promise to do all this A. By a Redeemer Isa. 53. 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand vers 11. He shall see of the Travail of his soul and shall be satisfied c. And this by some learned Divines is called the Covenant of Redemption Q. What do they mean by it A. That federal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen Mâ—n Q. Is not this the same with the Covenant of Grace A. This Covenant is a Covenant of Grace but 't is not strictly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Q. Wherein do these two Covenants differ A. In the Confederates For in the Covenant of Redemption the Confederates are God and Christ but in the Covenant of Grace the Confederates are God and Believers Q. 21. Who is the Redeemer of Gods Elect A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and Man in two distinct natures and one person for ever Explic. Q. Who is the Redeemer A. The Lord Jesus Christ. Q. What is it to Redeem A. By price or power to save any from bondage or misery Q. Who is Christ the Redeemer of A. Of Gods Elect Q. Is there any other Redeemer A. He is the only Redeemer Q. Why is he called Lord A. 1. Absolutely as he is God he is Lord over them and all things 2. Especially in reference to them that are redeemed he is their Lord being redeemed by him Q. Why is he called Iesus A. Because he is a Saviour Q. Why Christ A. Because he is anointed to the Office of a Prophet Priest and King which persons were usually anointed under the Law Q. Whose Son was Christ A. The Eternal Son of God Q What is it to be the Eternal Son of God A. It is to be God of the Substance of the Father begotten before the Worlds Q. What did the Eternal Son of God become that he might be our Redeemer A. He became man Q. Was it a voluntary act in Christ to become man A. Yes Q. Was Christ both God and Man A. Yes Q. How many Natures then be there in Christ A. Two his God-head and his Manhood Q. Was Christ God here upon Earth A. Yes Q. Doth he continue to be Man as well as God now he is in Heaven A. Yes Q. Do these two natures make two persons in Christ A. No but one Person Q. How long doth Christ continue God and Man in two distinct natures and one Person A. For ever Q. 22. How did Christ being the Son of God become Man A. Christ the Son of God became Man by taking to himself a true body and a reasonable Soul being conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her yet without sin Explic. Q What did Christ take to himself when he became man A. A true body and a reasonable Soul Q. Are these the Essential parts of a true man A. Yes Q. Did Christ take to himself a Phantastical body i. e. only the shape and appearance of a body A. No a true body Q. Did Christs divine nature enliven and actuate his body instead of a Soul A. No. Q. Had Christ a reasonable Soul such as men have as well as a true body A. Yes Q. Had Christ an ordinary or extraordinary Generation A. An extraordinary Q. 23. What Offices doth Christ execute as our Redeemer A. Christ as our Redeemer excuteth the Office of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Explic. Q. What is it to execute an Office A. To do or perform what belongeth to the Office Q. How many Offices doth Christ execute
or they do not If they do then they worship false Gods and are guilty of gross Idolatry there being no similitude or likeness of the true God If they do not then is ignorance the Mother of that Dâ— votion and with the Samaritans they worship they know not what Or if they do worship the true God they worship him ignorantly and know not the manner of the God that made the Heavens and the Earth Deut. 4. 12 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings 7. 26. Q. Why can there be no manner of similitude of the true God A. Because he dwelleth not in Temples made with hands and is the unapproachable invisible God Acts 17. 24. 1 Tim. 6. 16. Q. The Papists worship God by Images the Protestants worship God without them which way therefore are we to worship the true God A. The way the only infallible Judge of Controversies hath declared unto us Q. Is the Pope this infallible Iudge A. There is no infallible Judge upon Earth and the Pope being but the Hâ—ad of a Party the supream Head of the Romanists neither he nor they can be Judge in their own Cause Iam. 4. 12. Mat. 23. 9 10. Prov. 18. 17. Q. Who then is the infallible Iudge of Controversies A. Christ the only begotten Son which is in the bosom of the Father He is the only infallible Judge of Controversies who hath told us all things and wâ— have his Determinations upon Record Q. Where are his Determinations Recorded A. In the holy Scriptures Q. What are his Determinations concerning God and the manner of his worship A. They are 1. Negative that God dwelleth not in Temples neither is to be worshipped by Images made with mens hands Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative viz. That God is a Spirit and that they that worship him must worship him in Spirit and truth Ioh. 4. 23 24. Q What other sin is chiefly forbidden in this Commandment A. Superstition Q. What is Superstition A. Superstition in the proper and strict notion of the word is the worshipping of Idols or dead men Act. 17. 22. But this is the same with that Idolatry the giving that worship and glory to others which is due to God alone which is forbidden in the first Commandment Q. What is therefore Superstition in the 〈◊〉 generally received notion and as it is forbidden in this Commandment A. It is when things are either abhorred or observed with a zealous or fearful but erroneous relation to God by means of which the superstitious serve either the true God with needless Offices or defraud him of necessary Duties or bestow such honours and service upon others as is proper for and should be peculiar for him only Or More plainly thus It is the worshipping of God in any other way or by any other means than what he hath appointed in his Word called Ordinances the Commandments and Doctrines of men Q. How manifold is this Superstition A. Twofold Affirmative and Negative Q. What is Affirmative Superstition A. That whereby the Superstitious serve the true God with needless Offices Q. And what the Negative A. That whereby men out of a sâ—â—â—pulous Conscience or ignorant fear of displeasing God abstain from things lawful and laudable as sinful and ungodly Q. Doth the Scripture warrant this distinction A. Yes Q. 1. What is the Idolatry and Superstition of the Church of Rome A. The worshipping of the Bread and Wine in the Eucharist out of a false and groundless perswasion that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels and particularly of the Virgin Mary which hath now for some Ages been a principal part of their Religion 3. Their worshipping of Images Which practice notwithstanding all their distinctions about it which are no other but what the Heathens used in the same case flies as full in the face of the second Commandment as deliberate and malicious killing of a man is against the sixâ—h Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting and ab staining from Flesh in Lent Their superstitious Holy-daies Their adding Cream Oyl and Spittle to the water in Baptism and their Baptizing of Bells Their praying upon Beads and mary more superstitious customs For which there is not the least command in the Scriptures Q. What if the Doctrine of Transubstantiation be not true A. Then by the confession of several of their own learned Writers they are guilty of gross Idolatry Q. Doth not the Bread in the Communion remain Bread after the words of Consecration A. Yes the Scripture expresly calls it so after the words of Consecration 1 Cor. 11. 26 27 28. Q. But what if the Bread be transubstantiâ—te and turned into the very Body of Christ A. Then all mens senses are deceived in a plain sensible matter wherein 't is as hard for them to be deceived as in any thing in the world Q. Why so A. For two things can hardly be imagined more different a little bit of Waâ—er and the whole Body of â— man Q. But what if the Testimony of sensâ— be not to be relied upon A. Then no man is sure that Christianâ—ty it self is true Q. Why so A. For the utmost assurance that the Apostles had of the Truth of Christianity was the Testimony of their own senses concerning our Saviours Miracles Q. And what if the Testimony of sense 〈◊〉 to be relied upon A. Then it plainly follows that no man no not the Apostles themselves had more reason to believe Christianity to be true than every man hath to believe Transubstantiation to be false Q. But if the case be so plain a man would think that at least the Teachers and Guides of that Church should be sensible of it A. Why they are so and afraid the People should be so too and therefore by their corrupt Glosses and Phâ—risaiâ—al Traditions in their interpreting the holy Scriptures they tye up and keep the Pâ—ople in ignorance of the true meaning of those places which do more expresly condemn their damnable Idolatrous practises and their superstitious customs and in their ordinary Caâ—â—chisms and Manuals of Devotion they leave out the second Commandment and divide the tenth into two to make up the Number lest if the common people should know it their Consciences should startle at the doing of a thing so directly contrary to the plain command of God Q. And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry is as if he denied the whole Law A. Yes Q. But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation that Monster aâ—d shame of humane nature and the other Blasphenies and absurd Doctrines of the Papists they do all unanimously betake themselves to the authority of their Church as their main and last Refuge and tell us
c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that
as implied in the godly practice of this Eunuch the Doctrinal truth to be insisted upon as more express is this Doct. That we ought not to content our selves with the bare reading of the holy Scriptures but should labour to understand what we read of them And here you have 1. The proof of this Doctrine 2. Some Rules for the better understanding the holy Scriptures 3. The Application 1. This Doctrine is proved 1. By the practice of the Church of God in all Ages Read Neh. 8. 8. and this practice was not abrogated by Christ or his Apostles but ratified and confirmed Christ expounded to the two Disciples that went to Emaus in all the Scriptures the things concerning himself And you find Christ reading the Book of Esaias the Prophet and expounding that Scripture of himself as that day fulfilled in their ears by his Preaching to them You find the Apostle Iames alledges this why they should not require or force them to be Circumcised who from Gentiles turned Christians for Acts 15. 21. saith he Moses of old hath in every City them that Preach him being read in the Synagogues every Sabbath day As if he had said Nor need we Jews to fear that this will bring a contempt upon Moses or our Law For the contrary appears by the Christian practice even where these Proselytes of the Gentiles are there the Books of Moses as hath been customary from of old are still continued among them to be read aloud in the Synagogue every Saturday to which the Council of Laodicâ—a did after add the reading of a Chapter in the New Testament to signifie their respect to the Mosaical Law and their not offering it contempt among the Proselytes though they did not require them to be Circumcised And Acts 13. 15 c. you may read Paul's approbation continuation and recommendation of this laudable custom to us by his own practice And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ he hath promised his special presence with Ministers unto the end of the world Now to him that shall Question this in our daies I shall give him the two Disciples answer to Christ art thou only a stranger in Ierusalem and hast not known the things which have been and are of ordinary practice with us every Lords day 2. By the command of God Ioh. 5. 39. with Prov 2. 4 5. Till I come give attendance to reading to Exhortation to Doctrine i. e. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming Believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers Some few Rules for the better understanding and our more profitable reading the holy Scriptures And these are either Antecedent Concomitant or Subsequent 1. Antecedent Rules 1. We must pray and beg of God wisdom to understand the Scriptures We must pray with David that God would open our eyes that we may behold wondrous things out of his Law We must pray that God would acquaint us with the mysterie of the Gospel For if the Gospel be hid it is hid to those that are lost 2. We must lay aside all vain conceit of our own wisdom be humble and hearken to God alone speaking in the Scripturâ—s God hath so disposed the way to Heaven that the most ignorant and most humble not the most illuminate and most proud shall be most ready to receive and embrace the Gospel And we must account our own wisdom foolishness that we may know the holy Scriptures which are able to make us wise unto Salvation We must lie low in the fight and sense of our own ignorance arguing thus with our selves Have we lived so long and read the Scriptures so often and know so little of them Let us thus be wail our ignorance for the humble God will teach The rain falls upon the Rock but rests not there that it may make the Valleys fruitful Divine heavenly wisdom will not rest upon a proud heart but will enrich the lowly with its treasures We must hearken to God alone speaking in the Scriptures Humanum est errare there is no infallible Judge upon Earth If any man Preach any other Doctrine unto us than that we have received from the Canonical Scriptures let him be accursed If Pope or Council or Pope and General Council agreeing together decree or determine any thing against or besides the holy Scriptures Let God be True and every man a Lyar in this case we are not to attend to a Thus faith a Father or a Pope or Council c. but to a Thus saith the Lord. 3. We must go to the Scriptures without prejudice Non reâ—erendus est sensus sed auferendus We must not bring but take our sense from the Scriptures lest we wrest them to our own destruction Take care no body plunder you rob you of all that you have your principles of Christian knowledge through Philosophy or by such vain empty frothy pretended knowledge and wisdom which the Gnosticks of old talked so much of taken out of Pythagoras together with the observances of the Mosaical Law and very distant and contrary to Christian Divinity 4. We must go to the Scriptures with a mind purified by Faith and Repentance and in which is the study of Piety We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life 5. We must go with reverence and love of the truth We must go with reverence to the holy Scriptures because of their Author and matter We must go to the Scriptures as to the Oracles of God and the Laws of Heaven the which we must stand in awe of and be subject to for Conscience sake We must go with the love of the truth although it be against flesh and blood and thwart and contradict self and carnal interest in the world The want of this love of the truth is given as the reason of that fatal miscarriage of the Gnosticks those carnal Christians 6. We must go to the Scriptures with full purpose of heart to do the Will of God Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom Psal. 111. 10. Prov. 1. 7. Quia finis Scripturae non est nuda scientia sed praxis 2. Concomitant Rules 1. Non est recedendum à litera legis absque summa necessitate When the words of Scripture may without any incommodity or incongruiâ—y be taken properly and as they sound and lie in the Text they ought to be so taken neither are they to be inflâ—cted to metaphors or other Tropes or improper senses unless when out of the words taken properly some absurd interpretations should from thence be elicited Aug. Hence it follows that they are the best Interpreters who