though Hypocrites are the Church-visible and his professed Subjects 3. Subjects by sincere Heart-consent And so all such are his Subjects as make up the Church-mystical and shall be saved So that the Kingdom of God is a word which is sometime of a larger signification than the Church and sometime in a narrower sence is the same Eph. 1. 23. Christ is Head over all things to the Church Q. 7. What are the Acts of Christs Kingly Government A. Law-making Judging according to that Law and executing that Judgment Q. 8. What Laws hath Christ made and what doth â—e rule by A. First He taketh the Law of Nature now as his own as far as it belongeth to sinful Mankind And 2. He expoundeth the darker passages of that Law And 3. He maketh new Laws proper to the Church â—ince his Incarnation Q. 9. Are there any new Laws of Nature since the Fall A. There are new Obligations and Duties arising from our changed State It was no duty to the Innocent to repent of Sin and seek out for Recovery and â—eg Forgiveness But Nature bindeth Sinners not yet â—nder the final Sentence to all this Q. 10. What new Laws hath Christ made A. Some proper to Church Officers and some â—ommon to all Q. 11. What are his Laws about Church-Officers A. First He chose himself the first chief Officers â—nd he gave them their Commission describing their Work and Office and he Authorized them to gather â—nd form particular Churches and their fixed Officers â—t Pastors and necessary Orders and gave them the â—xtraordinary Conduct and Seal of his Spirit that their determinations might be the infallible significations of his Will and his recorded Law to his Universal Church to the end of the World His Spirit being the Perfecter of his Laws and Government Q. 12. How shall we be sure that his Apostles by the Spirit were Authorized to give Laws to all future Generations A. Because he gave them such Commission to teach Men all that he Commanded 2. And promised them his Spirit to lead them into all Truth and bring all things to their Remembrance and to tell them what to say and do And 3. Because he performed this Promise in sending them that extraordinary measure of the Spirit And 4. They spake as from Christ and in his Name and as by his Spirit And 5. They sealed all by the manifestation of that Spirit in its Holy and Miraculous manifold Operation Q. 13. Have not Bishops and Councils the same Power now A. No To be the Instruments of Divine Legislation and make Laws which God will call His Laws is a special Prophetical Power and Office such aâ— Moses had in making the Iewish Laws which noâ—… had that came after him But when Prophetical Revelation hath made the Law the following Officeâ—… have nothing to do But 1. To preserve that Law 2. And to expound it and apply it and guide thâ— People by it and themselves obey it 3. And to determine undetermined mutable Circumstances As the Iewish Priests and Levites were not to make another Law but to preserve expound and Rule by Moses Law so the ordinary Ministers Bishops or Councils are to do as to the Laws of God sufficiently made by Christ and the Spirit in his Apostles Q. 14. What are the New Laws which he hath made for all A. The Covenant of Grace in the last Edition is his Law by which he obligeth Men to Repent and Believe in him as Incarnate Crucified and Ascended and Interceding and Reigning in Heaven and as one that will Judge the World at the Resurrection As one that pardoneth Sin by his Sacrifice and Merit and Sanctifieth Believers by his Spirit And to believe in God as thus reconciled by Him and in the Holy Ghost as thus given by him And he promiseth Pardon Grace and Glory to all true Believers and threatneth Damnation to impenitent Unbelievers And he commandeth all Believers to devote themselves thus to God the Father the Son and the Holy Ghost by a solemn Vow in Baptism and live in the Communion of Saints in his Church and Holy Worship and the frequent Celebration of the Memorial of his Death in the Sacrament of his Body and Blood especially on the first Day of the Week which he hath separated to that Holy Comemoration and Communion by his Resurrection and the sending of his Spirit and by his Apostles And he hath commanded all his Disciples to live in Unity Love and Beneficence taking up the Cross and following him in Holiness and Patience in hope of Everlasting Life Q. 15. But some say that Christ was only a Teacher and not a Law-giver A. His Name is King of Kings and Lord of Lords and all Power in Heaven and Earth is given him and all things put into his Hands the Government is laid on his Shoulders and the Father without him judgeth no Man but hath committed all Judgment to the Son For this end he died rose and revived that he might be Lord of the Dead and of the Living He is at God's right Hand above aâ—â— Principalities and Powers and every Name being Head over all things to the Church Q. 16. May not this signifie only his Kingdom as â—â— is God or that which he shall have hereafter only at the Resurrection A. 1. It expresly speaketh of his Power as God and Man the Redeemer 2. And he made his Law iâ— this Life though the Chief and Glorious part of hâ—â— Judgment and Execution be hereafter How elsâ— should Men here keep his Law and hereafter â—â— judged according to it He that denieth Christ to be the Lawgiver denied him to be King and he that denieth him to be King denieth him to be Christ and is no Christian. Q. 17. Hath Christ any Vicegerent or Universal Governour under him on Earth A. No It is his Prerogative to be the Universal Governour for no mortal Man is capable of it As no one Monarch is capable of the Civil Government of all the Earth nor was ever so mad as to pretend to it much less is any one capable of being an Universal Church-Teacher Priest and Governour over all the Earth when he cannot so much as know it or send to all or have access into the contending Kingdoms of the World To pretend to this is mad Usurpation Q. 18. But had not Peter the Monarchical Government of all the Church on Earth in his Time A. No He was Governour of none of the Eleven Apostles nor of Paul nor ever exercised any such Government no nor it seems so much as presided at their meeting Act. 15. Q. 19. But is not a General Council the Universal Governour A. No 1. Else the Church would be no Church when there is no General Council for want of its Unifying Government And 2. There indeed never was a general Council of all the Christian World But they were called by the Roman Emperours and were called General as
lose much and fall into foul sin and grow worse than they once were so common Grace and I think this middle Infant Grace which Children have as related to their Parents may be lost Q. 20. But is it not safer to hold that Baptism putâ— none but the Elect who never lose it into a title to Salvation A. 1. Then it would be little comfort to Parents when their Children die who know not whether one of ten thousand be Elect. 2. And it would be little satisfaction to the Minister to Baptize them who knoweth not the Elect from others 3. It 's plain that it is not another but the same Covenant of Graâ—â— which is made with Infants and Adult And thâ—â— Covenant giveth pardon of Sin and right to Life to all that have the requsiite qualification And â—… that qualification in the Adult is Faith and Râ—pentance so in Infants it is nothing but to be the Children of the faithful dedicated to God God never instiâ—uted any Baptism which is not for Remission of Sin If I thought Infants had no visible right to Remssion in which Baptism should invest them I durst not Baptize them I think their Holiness containeth a certain title to Salvation Q. 21. But is it not enough to know that they are of the Church visible A. All at Age that are of the visible Church are in a state of Salvation except Hypocrites Therefore all Infants that are of the visible Church are also of the Mystical Church except such as had not the requisite qualification and that is such as were not the Children of the Faithful All the World are in the Kingdom of the Devil who are not in the Kingdom of God And if there be no visible way of Salvation for them what reason have we to hope that they are saved Q. 22. Some say we must leave their case to God as unknown to us and that he will save such of them as he electeth A. True Faith and Hope is grounded on Gods Promise What reason have we to believe and hope that any are saved whom God never promised to save This would reach wicked men to presume that God will save them too though he do not promise it And this giveth no more comfort to a Christian than to an â—nfidel How know we but by his promise whether God elect one of ten thousand or any at all But God hath promised a special blessing to the Seed of the Faithful above all others Q. 23. You make the Mercy so very great as maketh the denyal of it seem a hainous sin in the Anabaptists A. There are three sorts of them greatly differing 1. Some say that no Infants have Original sin and so need no Baptism nor Pardon Or if it be sin it 's done away by Christs meer death and all Infants in the World are saved 2. Others say that Infants have Original sin but have no visible Remedy nor are any in Covenant with Christ nor Members of his Church because no Pardon is promised but to Believers 3. Others hold that Infants have Original sin and that the Promise is to the Faithful and their Seed and that Parents ought thankfully to acknowledge this Mercy and devote them to Christ as Infant-members of his Church but that Baptism is not for Infant-members but only as the Lords Supper for the adult This last sort are they whom I speak of as such whom I would not separate from if they separate not from us But the other two sorts are dangerously erroneous When God hath made so many plain Promises to the Seed of his Servants and in all Ages before Christ hath taken Infants for Church-members and never made a Covenant but to the faithfull and their Seed to say that Christ the Saviour of the World came to cast all Infants out of the Visible Church into the visible Kingdom of Satan and give them no greater Mercy instead of it seemeth to me very great Ingratitude and making Christ too like to Satan as coming to do much of his destroying work Q. 24. But every where Salvation is promised only to Believers A. The Promise is to them and their Seed keeping Covenant The same Text that saith He that believeth shall be saved saith He that believeth not shall be damned Which sheweth that it is only the Adult that it speaketh of Or else all Infants must be damned for Unbelief It shuts them no more out of Baptism than out of Heaven Q. 25. But the Scripture speaks of no Infants baptized A. 1. No Infants are to be baptized but the Infants of the Faithful Therefore the Parents were to be made Believers first 2. The Scripture speaks of baptizing divers Housholds 3. No Scripture mentioneth that ever any Child of a Believer was baptized at age 4. The Scripture commandeth it and that 's enough Disciple Nations baptizing them Mat. 28. 19. Q. 26. How can Infants be Disciples that learn not A. 1. Did Christ mistake when he sent them to Disciple Nations of which Infants are a part 2. Cannot Infants be Disciples of Christ if Christ an Infant can be the Master and King of his Church Christ was our Teacher Priest and King in his Infancy by Right Relation and Destination and undertaking and Obligation to what he was after to do and so may Infants be his Subjects and Disciples May not an Infant be a King that cannot rule And are not Infants the Kings Subjects though they cannot obey May not they be Knights and Lords and have right to inheritances 3. Yea are not Infants called Gods Servants Levit. 25. 42. Yea and Christs Disciples Act. 15. 10. Peter saith those that would have imposed Circumcision would put a Yoak on the neck of the Disciples But it was Infants on whom they would have put it Q. 27. We are all by Nature Children of Wrath and none can enter into Heaven that is not regenerate and born of the Spirit A. But we are all the Children of God we and our Seed by the Grace of Christ And Infants are capable of being regenerate by the Spirit Or else they would not be called Holy 1 Cor. 7. 14. Q. 28. The Apostle only giveth a reason why a believing Husband may lawfully live with an unbelieving Wife A. True But what is the Reason which he giveth The doubt was not whether it be Fornication that was past doubt But the Faithful must in all their Relations be a peculiar Holy People and the doubt was Whether their Conjugal Society became not such as Infidels common and unholy And Paul saith No To the pure all things are Sanctified The Unbeliever is not Holy in her self but sanctified to the Husband for conjugal Society Else saith he Your Children were unclean not Bastards but unholy as those without are But now are they Holy as the Israelites adult and Infants were a Holy People separated from the World to God in the Covenant of peculiarity and not common and unclean Q. 29. Is it the
by the laying on of the Apostles Hands the Holy Ghost was given And this not only to the sincere Christians but to some unsound Ones that sell away All that did Miracles in Christ's Name were not saved 4. Yea those that accused Christ as casting out Devils by Devils might have seen their own Children cast them out Matt. 12. And those that were seduced and quarrelled with the Apostles could not deny but they themselves had received the Spirit by their Preaching Paul appealeth to themselves when the Galatians were perverted Gal. 3. 1 2 3. O foolish Galatians who hath bewitched you that you should not obey the Truth before whose Eyes Iesus Christ hath been evidently set forth Crucified among you This only would I learn of you Received ye the Spirit by the Works of the Law or by the hearing of Faith Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh He that ministreth to you the Spirit and worketh Miracles among you doth he it by the Works of the Law or by the hearing of Faith If these Galatians had not the Spirit and such as work't Miracles among them would not this Argument have turned to Paul's reproach rather than to their Conviction Even Simon Magus was so convinced by the Spirit falling on the Samaritans that he was Baptized and would have bought the Power of giving the Holy Ghost with Money Act. 8. Their Sense convinced them And they that had the Spirit themselves must needs be sure of it Q. 22. Now tell me how We may be certain that all this History is true and that these things are not misreported by the Scripture A. I will speak first of the Gospel as such and then of the Book I. You must first know that the Gospel in the strict â—eâ—ce is the History and Doctrine of Christ necessary to be believed to our Salvation which is summarily contained in the Baptismal Covenant For men were Christians when they were Baptized and they were not adult Christians till they believed the Gospel 2. You must know that this Gospel was long preached and believed before it was written St. Matthew began and wrote eight years after Christs Resurrection and the Revelation of St. Iohn was written about ninety four years after Christs Birth Luke's Gospel about fifty and Marks about fifty nine and St. Iohns about Ninety nine from the Birth of Christ. 3. You must know that all the foresaid Miracles were wrought to confirm this Gospel preached before it was written 4. And that while the Apostles lived their Preaching had as much Authority as their Writing But they being to die were moved by the Spirit to write that they had preached that it might be certainly without Change delivered to Posterity to the end of the World For had it been left only to the Memory of man it would soon have been variously reported and corrupted 5. And you must know that this Scripture is so far from being insufficient as to the Matter of our Faith as that it containeth not only the Essentials but the Integrals and useful Accidents of the Gospel as a compleat Body hath every part and the very Ornament of Hair and Colour So that a man may be a Christian that knoweth not many hundred words in the Scripture but not unless he know and believe the Essentials of the Gospel 6. And you must note therefore that the foresaid Miracles were wrought primarily to confirm the Gospel and that they do confirm all the Accidental passages in the Bible but by Consequence because the same Persons by the same Spirit wrote them Q. 23. Proceed now to shew me the Proof which you promised A. 1. That there have been from that time Christians in the World is past all doubt acknowledged by the History of their Enemies that persecuâ—ed them And all these Christians were Baptized for Baptism was their solemn Christening And every one that was Baptized at age did openly profess to receive this same Gospel even to Believe in God the Father the Son and the Holy Ghost renouncing the Devil the Lusts of the Flesh and the Vanities of the World 2. Yea all that were Baptized were before taught this Gospel by Teachers or Catechizers who had all but one Gospel one Faith and Baptism 3. And they were all tryed how they understood the foresaid General words and therefore they were opened in more words which we call the CREED which in Substance and Sence was still the â—ame though two or three words be added since the first forming of it So that every Christian being instructed by the Gospel and professing the Essence of it in the Creed and Baptism we have as many Witnesses that this Gospel was then delivered as there have been Christians 4. And no man doubteth but there have been Ministers as long And what was a Minister but a Preacher of this same Gospel and a Baptizer and Guide of them that Believe it 5. And none can doubt but there have been Christian Assâ—mblies from that time And what were those Assemblies but for the preaching professing and practising this Gospel 6. And none doubteth but they celebrated the Lords Supper in those Assemblies And the Celebration of that Sacrament containeth practically the profession of all the Gospel of Christ. 7. And none can doubt but that the Lords day hath ever since been constantly kept by Christians in commemoration of Christs Resurrection and in the performance of the foresaid Exercises And therefore the very use of that day assureth us that the Gospel hath been certainly delivered us 8. And all grant that these Churches had still the use of Discipline which was the censuring of such as corrupted this Sacred Doctrine by Heresie or sinned against it by wicked Lives And this could not have been if the Gospel had not been then received by them 9. Yea the Numbers and Opinions of Hereticks then are left on Record And they tell us what the Gospel then was by telling us wherein they departed from it 10. Yea the History of the Persecutors and Enemies tell us that this Gospel was then extant which they persecuted 11. The Old Testament was long before in the common possess on and use of the Iews They read it every Sabbath day And in that we see Christ foretold and abundance of Prophecies which in him are since fulfilled 12. Lastly the Sacred Scriptures which contain all that God thought needfull to be transmitted to Posterity for History and Doctrine have been most certainly kept and delivered to us so sure and full is our Tradition Q. 24. That Christianity hath been propagated none can doubt But how are we sure that those Christians of the first age did indeed see or believe that they saw and heard those Miracles A. 1. To be a Christian was to be one that believed them It was half their belief in Christ and in the Holy Ghost and so the very Essence of Christianity to believe that
of Miracles IV. The consequent Testimony of the Spirit to and by the Apostles Miracles and Gifts But there is yet that behind which to us is of the greatest moment and that is V. The Sanctifying Testimony of the Holy Spirit in all true Christians in all Ages and Places oâ— the Earth Here you must remember 1. That the common experience of the World assureth us that Mans Nature is greatly vitiated inclined to known eviâ— for some inferiour good and averse to the greatest good by the prevalency of the lesser hardly brought to necessary knowledge and more hardly to the Love Delight and Practice of that which is certainly the best And that hence the World is kept in confusion and misery by Sin 2. Experience assureth us that there is no hope of any great Cure of this by the common helps of Nature and humane Reason For it is that Reason that is diseased and blinded and therefore unapt to cure it self as an Inâ—ant or Fool is to teach himself And as Philosophers are a small part of the World for few will be at the cost of getting such knowledge so they are wofully Dark themselves in the greatest things and of a Multitude of Sects contradicting one another and few of them have Hearts and Lives that are answerable to that which they teach others and the wisest confess that they must expect few Approvers much less Followers And every Man 's own experience tells him how hard it is to Inform the Iudgment about Holy things and to conform the Will to them and to Reform the life to a Holy and Heavenly State 3. The Multitude of Temptations makes this the more difficult and so doth the nature of a vicious habit and the privation of a good one the self-defending and propagating Nature of Sin and the experience of the World tells us how wicked the World is and how little the Labours of the wisest Philosophers Divines or Princes do to reform it and to make Man better And especially how hard it is to get a Heavenly mind and joy and conversation And all this being sure it is as sure that the Renovation of Souls is a great work well beseeming God 4. And it must be added that this is the most necessary work for us and the most excellent Paul tells us but what Reason tells us in that 1 Cor. 13. how much Holy Love which is the Divine Nature and real Sanctity excelleth all Knowledge Gifts and Miracles This is the Souls health and well-being No man can be miserable so far as he is Good and Holy And no Man can choose but be miserable that is not so Many shall lye in Hell that cast out Devils and wrought Miracles in Christ's Name but none that love God and are Holy Christ wrought Miracles but in order to work Holiness as St. Paul 1 Cor. 1. 14. tells them that strange Languages are below Edifying plainness His work as a Saviour is to destroy the works of the Devil Holiness is incomparably better than the Gift of working Miracles This being considered further think 1. That All true Christians are Saints Hypocrites have but the Name and Image No one soundly and practically believeth in Christ and consenteth to his Covenant but he is renewed by the Holy Ghost 2. Consider how great and excellent a Work this is to set a Mans Hope and Heart on Heaven to live by Faith on an unseen World to place our chiefest Love and Pleasure on God Holiness and Heaven to mortifie fleshly Lusts and be above the power of the Love of the World and Natural Life to love others as our selves in the measure that God appeareth in them to love our Enemies and to make it the work of our Lives to do the most good we can in the World to bring every true Believeâ— to this in all Ages and Countreys which neither Princes nor Perswafion alone can do this is above all Miracles And this is a standing Witness which every true Christian hath in himself 3. And note alâ—o that it is by the foresaid Gospel or sealed Word of Christ that all this is wroughâ— on all true Christians And the Divine effect proveth a Divine Cause God would never bless a Lie to be the greatest means of the Holiness Reformation and Happiness of the World And were not the Cause fitted to it it would never produce such Effects Q. 28. Is this it that is called The witness of the Spirit in us A. Besides all the foresaid Witnessings of the Spirit without us the Spirit within us 1. Causeth us to understand and believe the Scripture 2. Maketh it powerful to Sanctifie us 3. And therein giveth us a connaturality and special Love to it and sense of its inherent Divine Excellency which is writing it in our Hearts 4. And causeth us to live by it 5. And confuteth the Objections made against it 6. And causeth us to fetch our comfort from it in a Word Imprinteth the Image of it on us and this is the inward Witness Q. 29. But when we see so much Ignorance Wickedness Confusion and Cruelty Pride Lust and Worldliness among Christians and how they live in malicious tearing one another how can we know that their Goodness is any proof of the truth of Christianity A. I told you Hypocrites have but the Name and Picture and Art of Christianity If Custom Prosperity Laws or Carnal Interest bring the World into the visible Church and make Men say They believe when they do not is Christianity to be judged of by Dissemblers and Enemies Mark any that are serious Believers and you will find them all seriously Sober Just and Godly And though weak Believers have but weak Grace and many Failings they are sincerely though imperfectly such as I have described And though the Blind malignant Enemies can see no Excellency in a Saint he that hath either known Faith and Holiness in himself or hath but impartially observed Mankind will see that Christians indeed are quite another sort of Men than the Unbelievers and that Christ maketh Men such as he teacheth them to be and the Sanctifying Spirit is the sure Witness of Christ dwelling in all true Christians Rom. 8. 9. as Christ's Agent and Advocate witnessing that he is True and that we are his Interceding from Christ to us by communicating his Grace and in us toward Christ by Holy Love and Desires And is God's Name and Mark on us and our Pledge Earnest and First-Fruits of Life eternal and though we were in doubt of old Historical Proofs Yet I. The Old Testament fulfilled in the New II. The Divine Impress discernible on the Gospel III. And the most excellent Effect of Sanctification on all true Believers are Evidences of the truth of Christianity and the Scriptures which all true Christians have still at hand Q. 30. But there are things in the Scripture of exceeding difficulty to believe Especially that God should become Man A. 1. It
For 1. The difference between Heaven and Hell is so great that there must needs be a great difference between them that shall go to each And therefore it may be known Christ's Spirit is not an undiscernable Mark and Pledge to them that have it 2. And we are commanded to search and try our selves and many Marks of difference are told us and the Persons plainly described that shall be Justified and Condemned And they are already here Justified and Condemned by that Law by which they shall be judged 3. And what comfort could we have in all the Redemption and Grace of Christ and all the Promises of Salvation if we could not come to know our Title by them Q. 13. Who be they that Christ will then justifie or condemn A. I must not here answer that Question because its proper place is afterward under some of the following Articles Q. 14. But I find some Scriptures saying That we are not justified by works but by Faith in Christ and yet in Mat. 25. Christ passeth the Sentence upon Mens Works as the Cause and it 's said We shall be judged according to our works A. By works Paul meaneth All works that are conceived to make the reward to be not of Grace but of Debt All works which are set in competition or opposition to Justification by Faith in Christ The Question between him and the Iews was Whether the Divine excellency of Moses's Law was such as that it was given to justifie the doers of it as such Or whether it was but an Index to point them to Christ the end of the Law by whom they must be justified But it is not Believing in Christ nor begging his Grace nor thankfully accepting it that Paul meaneth by Works in his exclusion It is this that he sets against these works And as we are here made Justified Persons by meer Grace giving us Repentance and Faith in Christ that is making us Christians so this obligeth us to live and die as Christians if we will be saved And therefore the final justifying Sentence at Judgment doth pass on us according to such works only as are the performance of our Covenant with Christ without which we shall not be saved and therefore not then justified our Justification then being the justifying of our Title to Salvation and therefore hath the same conditions Q. 15. What may we further learn by this Article of Christ's coming A. 1. We must learn to Fear and Obey him that must judge us And to live as we would then hear of it and to make it all the work of Our lives to prepare for that day and final doom And diligently to try our Hearts and Lives that we may be sure to be then justified 2. We must not be discouraged that we see not Christ but remember that we shall shortly see him in his Glory In the Sacrament and all his worship let us do it as expectants of his coming 3. We have no cause to be dismayed at the Prosperity of the Wicked nor at our Prosecutions or any sufferings while we foresee by Faith that glorious Day 4. We should live in the joyful Hopes of that Day when he that died for us and Sanctified us shall be our Judge and justifie us and finally judge us to endless Life And we must love and long and pray for this Glorious coming of Christ. Come Lord Iesus come quickly Amen CHAP. XVII III. I Believe in the Holy Ghost Qu. 1. WHat is meant by believing in the Holy Ghost A. It meaneth our Believing what he is and what he Doth and our Trusting to Himself and to his Works Q. 2. What must we believe of Himself A. That he is God the Third Person in the Trinity One in Essence with the Father and the Son Q. 3. What must we believe of his Works A. We must believe 1. That the Holy Ghost is the great Agent and Advocate of Jesus Christ on Earth by his works to be his Witness and to plead his Cause and communicate his Grace 2. That the Holy Ghost was the Author of those many uncontrolled Miracles by which the Gospel of Christ was Sealed to the World And therefore that those Miracles were the certain attestation of God 3. That the Holy Ghost was given by Christ to his Apostles and Evangelists to enable them to perform the extraordinary Office to which they were Commissioned to teach the Nations to observe all things that Christ had commanded and to lead them into all Truth and bring all things to their remembrance 4. That therefore the Doctrine of the said Apostles and Evangelists first preached by them and after Recorded in the Sacred Scriptures for the use of the Church to the end of the World as the full Doctrine and Law of Christ is to be received as the Word of God indited by the Spirit 5. That it is the work of the Holy Ghost to Sanctifie all Gods Elect that is to illuminate their understandings to convert their Wills to God and to strengthen and quicken them to do their duty and conquer Sin and save them from the Devil the World and the Flesh And to be in them a Spirit of Power and Love and a sound mind And so that the Holy Ghost is an Intercessor within us to communicate LIFE LIGHT and LOVE from the Father and the Son and excite in us those Holy Desires Thanks and Praise which are meet for Gods acceptance All this is contained in our Believing in the Holy Ghost Q. 4. If all this be in it it seemeth a most necessary part of Faith A. The Perfective works of God are used to be ascribed to the Holy Ghost This is so weighty and necessary a part of Faith that all the rest are insufficient without it Millions perish that God created and that Christ in a general sort as aforesaid dyed for but those that are Sanctifyed by the Holy Ghost are saved It is the work of the Holy Ghost to Communicate to us the Grace of Christ that the work of Creation and Redemption may attain their Ends. Q. 5. How is it proved that the Holy Ghost is God A. In that we are Baptized into the Belief of him as of the Father and the Son And in that he doth the works proper to God and hath the Attributes of God in Scripture Which also expresly saith There are Three which bear Record in Heaven the Father the Word and the Holy Spirit and these three are One 1 Joh. 5. 7. Q. 6. I have oft marvelled that the Creed left out 1. The Authority of the Apostles 2. And their Miracles and Christs 3. And the Authority of the Scriptures and now I perceive that all these are contained in our believing in the Holy Ghost A. No doubt but it is a Practical Article of Faith in which we profess to believe in the Holy Ghost in his Relation and Works on Man and therefore â—â— Christ's Agent in gathering his
Church by the Apostolical Power Preaching Writings and Miracles and in the Sanctifying and helping all true Believers Q. 7. By this it seems there are many wayes of denying the Holy Ghost A. Yes 1. They deny him who deny his Godhead as the Third Person in the Blessed Trinity 2. They deny him who deny that the Miracles oâ— Christ and his Apostles were God's Testimony to Christ being convinced of the Trueth of the Facts 3. They deny him who deny the extraordinary qualifications of the Apostles and suppose them to have had but the prudence of ordinary honest Men. 4. They deny the Holy Ghost who deny the sacred Scriptures to be indited by him and to be true 5. They deny him who deny him to be the Sanctifier of God's Elect and feign Holiness to be bâ—â— conceit deceit or common Virtue Q. 8. But are all these the unpardonable sin against the Holy Ghost A. The unpardonable sin is called The Blasphemy against the Holy Ghost Mat. 12. And it is when Men are convinced that those Miracles were done and those gifts given which are God's attestation to Christ and his Gospel but they fixedly believe and say That they were all done by the power of the Devil by Conjuration and not by God and therfore notwithstanding them Christ was but a Deceiver And this sin is unpardonable because it rejecteth the only remedy The Spirits witness to the truth of Christ He that will not believe this Witness shall have no other Q. 9. But how may we know that we are Sanctifyed by the Spirit A. By that Holiness which he causeth 1. When our Understandings so know and believe the Truth and Goodness of the Gospel and its Grace as that we Practically esteem and prefer the Love of the Father the Grace of the Son and the Communion of the Holy Ghost and the heavenly Glory before all the Pleasures Profits and Honours of this World that stand against them and before Life it self 2. When Our Wills do with habitual Inclination and Resolution Love and Choose the same before all the said things that stand in competition 3. When in the course of our Lives we seek them first and hold them fastest in a time of Tryal forsaking the Flesh the World and the Devil so far as they are against them and living in sincere though not perfect Obedience to God Q. 10. Is the Spirit or the Scripture higher and the Rule of Faith and Life A. The Spirit as the Author of the Scripture is greater than the Scripture and the Scripture as the Word of the Spirit is the Rule of our Faith and Lives and greater than our Spiritual gifts The Spirit in the Apostles was given them to write when they had preached that Doctrine which is our Rule But the Spirit is not given to us to make a new Law or Rule but to believe Love and Obey that already made As under the Law of Moses God that made the Law was greateâ— than the Law But when God had made that Law their Rule he did not after that teach good Men to make another Law but to understand and obey that Q. 11. There are many that boast of the Spirit and Revelations how shall we try such whether their Spirits â—â— of God A. 1. If they pretend to do that which is fully done by the Spirit already that is to preach or write another Gospel or make a new Law for the Universal Church seeing this was the Prophetical extraordinary Office of Christ and the Spirit in the Apostleâ— such imply an accusation of insufficiency on Christs aâ—â— the Spirits Law or Rule and arrogate a power never given them and so are false Prophets 2. If they contradict the written Word of God which is certainly Sealed by God's Spirit already â—â— must needs be by an evil Spirit For God's Spirit doth not contradict it self Q. 12. But had not the Priests under the Law tâ—â— Spirit of God as well as Moses that gave them tâ—â— Law A. Moses only and Aaron under him had God Revelation to make the Law And the Priests only to keep it teach it and rule by it And so it is as tâ— the Apostles of Christ and the succeeding Ministry Q. 13. But might not Kings then make Religioâ— Laws A. Yes to determine such circumstances as Goâ— had only given them a General Law for and left to be determined by them but not to make new Laws of the same kind with Gods nor to add to or alter them Q. 14. But were there not Prophets after Moses that had the Spirit A. Yes But they were not Legislators but sent with particular Mandates Reproofs or Consolations save only David and Solomon who had directions from God himself not to make a new Law of God but to order things about the Temple and its Worship So if any Man now pretend to a Prophetical Revelation it must not be Legislative to the Catholick Church nor against Scripture but about particular Persons Acts and Events and it must be proved by Miracle or by Success before another is bound to believe him Q. 15. Must I take every motion in me to be by the Holy Ghost which is agreeable to the Word of God or for doing what is there commanded A. Yes if it be according to that Word for the Matter End Manner Time and other circumstances But Satan can transform himself into an Angel of Light and mind us of some Text or Truth to misapply it and put us on Meditation Prayer or other duty at an unseasonable Time when it would do more hurt than good or in an ill manner or to ill Ends He can move Men to be fervent Reprovers or Preachers or Rulers that were never called to it but are urged by him and the Passion and Pride of their own Hearts And good Men in some mistakes know not what manner of spirit they are of CHAP. XVIII The Holy Catholick Church Qu. 1. HOw is this Article joyned to the former A. This Article hath not been alwayes in the Creed in the same order and words as now But the belief of a Holy Church was long before it was called Catholick And it is joyned as part of our Belief of the Work of the Holy Ghost and the Redemption wrought by Christ Christ by his death purchaseth and the Holy Ghost gathereth the Holy Catholick Church It were defective to believe Christs Purchase and the Holy Ghost's Sanctification and not know for whom and on whom it is done To Sanctifie is to Sanctifie some Persons and so to make them the Holy Society or Christian Church Q. 2. What is a Church A. The Name is applied to many sorts of Assemblies which we need not name to you But here it signifieth The Christian Society Q. 3. Why is it called Catholick A. Catholick is a Greek word and signifieth Universal It is called Catholick because 1. It is not as the Iews Church confined to one Nation but comprehendeth all
true Christians in the World And 2. Because it consisteth of Persons that have every where in the World the same Essentiating qualifications summed up Eph. 4. 3 4 5 6. One Body one Spirit one hope of our Calling one Lord one Faith one Baptism one God and Father of all though iâ— various Measures of Grace And so the Concordanâ— Churches of Christ through the World were called The Catholick Church as distinct from the Sects and Heresies that broke from it Q. 4. How comes the Pope of Rome to call only his Subjects Catholicks A. The greatest part of the Church on Earth by far was long in the Roman Empire and when Emperors turned Christians they gave the Churches Power for the Honour of Christianity to form the Churches much like the Civil State And so a General Council of all the Churches in that Empire was their Supream Church Power And three Patriarchs first and five after were in their several Provinces over all the rest of the Archbishops and Bishops And so the Orthodox Party at First were called The Catholicks because they were the greater Concordant part But quickly the Arrians became far greater and carryed it in Councils and then they called themselves The Catholicks After that the Orthodox under wiser Emperors got up again and then they were the greater part called Catholicks Then the Nostorians a little while and the Eutychians after and the Monothelites after them got the Major Vote in Councils and called themselves the Catholick Church And so since then they that had the greatest countenance from Princes and the greatest number of Bishops in Councils claimed the Name of the Catholick Church And the Pope that was the first Patriarch in the Empire first called himself the Head of the Catholick Church in that Empire and when the Empire was broke extended his claim to the whole Christian World partly by the abuse of the word Catholick Church and partly by abuse of the Name General Councils falsly pretending to Men that what was called Catholick and General as to the Empire had been so called as to all the World And thus His Church was called Catholick Q. 5. Why is the Catholick Church called Holy A. 1. To notifie the work of our Saviour who came to save us from our sins and gather a peculiar People a holy Society who are separated from the unbelieving ungodly World 2. To notifie the Work of the Holy Ghost who is given to make such an Holy People 3. Yea to notifie the Holiness of God the Father who will be Sanctified in all that draw near him and hateth the impure and unholy and will have all his Children Holy as he is Holy 4. And to tell us the fitness of all Gods Children for his favour and Salvation Q. 6. Wherein consisteth the Holiness of the Church A. 1. Christ their Head is perfectly Holy 2. The Gospel and Law of Christ which is our objective Faith and Rule are Holy 3. The Founders of the Church were eminently Holy 4. All sincere Christians are truly Holy and marked out as such for Salvation 5. The common Ministers have an Holy Office 6. The Church Worship as Gods Ordinances are Holy works 7. All that are Baptized and profess Christianity are Holy as to Profession and so far separated from the Infidel World though not sincerely to Salvation Q. 7. What is it now that you call The Holy Catholick Church A. It is The Universality of Christians Headed by Iesus Christ. Or It is a Holy Kingdom consisting of Iesus Christ the Head and all sincere Christians the sincere Members and all professed Christians the professing Members first founded and gathered by the Holy Ghost eminently working in the Apostles and Evangelists Recording the Doctrine and Laws of Christ for their Government to the End and guided by his Ministers and Sanctifying Spirit according to those Laws and Doctrine in various degrees of Grace and Gifts Q. 8. What is it that makes all Churches to be One A. 1. Materially their concord in the same qualifications which is called Eph. 4. 3. The Unity of the Spirit They are all that are sincere Sanctified by the same Spirit and have the same Essentials of Faith Hope Baptismal Covenant and Love And the Hypocrites profess the same 2. Formally their common Union with and Relation to God the Father Son and Holy Ghost that is to Iesus Christ their Head bringing them home to God the Father by the Spirit Q. 9. Is there no one Ministerial Head of all the Church on Earth A. No neither One Man nor one Council or Collection of Men For 1. None are naturally capable of being One Supream Pastor Teacher Priest and Ruler over all the Nations of the Earth nor can so much as know them or have humâ—ne converse with them And a Council gathered equally out of all the World as One such Supream is a more gross Fiction of impossibles than that of a Pope 2. And Christ that never so qualified any never gave any such power But all Pastors are like the Judges Justices and Mayors that rule subordinately under one King in their several Precincts and not like an Universal Viceroy Lieutenant or Aristocracy or Parliament Q. 10. But is not Monarchy the best Form of Government and should not the Church have the best A. 1. Yes and therefore Christ is its Monarch who is capable of it 2. But a Humane Universal Monarchy of all the World is not best nor was ever an Alexander a Caesar or any Man so mad as soberly to pretend to it or plead for it Who is the Man that you would have to be King at the Antipodes and over all the Kings on Earth 3. Yea the case of the Church is liker that of Schools and Colledges that rule Volunteers in order to Teaching them And did ever Papist think that all the Schools on Earth of Grammarians Philosophers Physicians c. should have one humane Supream Schoolmaster or a Council or Colledge of such to Rule them Q. 11. But Christ is not a Visible Head and the Church is Visible A. We deny not the Visibility of the Church but we must not feign it to be more visible than it is 1. It consisteth of visible Subjects 2. Their Profession is visible and their Worship 3. They have visible Pastors in all the particular Churches as every School hath its Schoolmaster 4. Christ was visible in the Flesh on Earth 5. He was after seen of Stephen and Paul 6. He is now visible in Heaven â—â— the King is in his Court 7. And he will come in glorious Visibility shortly to judge the World 8. And his Laws are visible by which he ruleth us and will judg us If all this Visibility will not satisfie Men Christ will not approve of Usurpation for more Visibility Q. 12. Of what use is this Article to us A. 1. To tell us that Christ dyed not in vain but will certainly have a Holy Church which he will save
the Creature-knowledge and to be able to talk as knowing Men or the better to serve our Worldly Ends and not to know and glorifie God is to prophane the works of God And alas then how common is prophaneness in the World Q. 10. What is it to Sanctifie God's Name as in our Redemption A. Redemption is such a wonderful work of God to make him known to sinners for their Sanctification and Salvation as no Tongue of Man can fully utter To think of God the Eternal Word first undertaking Man's Redemption and then taking the Nature of Man dwelling in so mean a Tabernacle fulfilling all Righteousness for us Teaching Man the knowledge of God and bringing Life and Immortality to light dying for us as a Malefactor to save us from the Curse Rising the third day Commissioning his Apostles undertaking to build his Church on a Rock which the Gates of Hell should not prevail against ascending up to Heaven sending down the wonderful and sanctifying Spirit Interceding for us and Reigning over all who receiveth faithful Souls to himself and will raise our Bodies and judge the World Can all this be believed and thought of without admiring the manifold wisdom the unconceivable Love and Mercy the Holiness and Justice of God! This must be the daily study of Believers Qu. 11. How is this Name of God prophaned A. When this wonderful work of Mans Redemption is not believed but taken by Infidels to be but a deceit Or when it is heard but as a common History and affecteth not the Hearer with admiration thankfulness desire and submission to Christ when Men live as if they had no great Obligation to Christ or no great need of him Q. 12. How is Gods Name as our Sanctifier to be hallowed A. Therein he cometh near us even into us with Illuminating Quickening Comforting Grace renewing us to his Nature Will and Image Marking us for his own and maintaining the cause of Christ against his Enemies And therefore must in this be specially notified honoured obediently observed and thankfully and joyfully admired Q. 13. But how can they honour God's Spirit and Grace who have it not Or they that have so little as not well to discern it A. The least prevailing sincere Holiness hath a special excellency turning the Soul from the World to God and may be perceived in Holy desires after him and sincere endeavours to obey him And the beauty of Holiness in others may be perceived by them that have little or none themselves if they be not grown to Malignant Enmity You may see by the Common desire of Mankind to be esteemed Wise and Good and their Impatience of being thought and called Foolish Ungodly or Bad Men that even corrupted Nature hath a radicated Testimony in it self for Goodness and against Evil. Q. 14. Who be they that prophane this Name of God A. Those that see no great need of the Spirit of Holiness or have no desire after it but think that Nature and Art may serve the turn without it Those that think that there is no great difference between Man and Man but what their Bodily temperature and their Education maketh and that it is but Phanatick delulusion or Hypocrisie to pretend to the Spirit Those that hate or deride the Name of Spirituality and Holiness and those that resist the Holy Ghost Q. 15. How is God known and honoured in his Providence A. By his Providence he so Governeth all the World and particularly all the Affairs of Men as shews us his Omnipotence his Omniscience and his Goodness and Love ordering them all to his Holy End even the pleasing of his good Will in their Perfection Q. 16. How can we see this while the World lyeth in Madness Unbelief and Wickedness and the worst are greatest and Contention Confusion and Bloody Wars do make the Earth a kind of Hell and the Wise Holy and Iust are despised hated and destroyed A. 1. Wisdom and Holiness and Justice are conspicuous and honourable by the odiousness of their contraries which though they fight against them and seem to prevail do but exercise them to their increase and greater glory And all the Faithful are secured and purified and prepared for Felicity by the Love and Providence of God 2. And as the Heavens are not all Stars but spangled with Stars nor the Stars all Suns nor Beasts and Vermine Men nor the Earth and Stones are Gold and Diamonds nor is the Darkness Light the Winter Summer or Sickness Health or Death Life And yet the wonderful Variety and Vicissitude contributeth to the Perfection of the Universe as the Variety of parts to the Perfection of the Body so God maketh use even of Mens Sin and Folly and of all the mad Confusions and Cruelties of the World to that perfect Order and Harmony which he that accomplisheth them doth well know though we perceive it not because we neither see the Whole nor the End but only the little Particles and the Beginnings of God's unsearchable works 3. And this dark and wicked World is but a little Spot of God's vast Creation and seemeth to be the lowest next to Hell while the lucid Glorious heavenly Regions are incomprehensibly great and no doubt possessed by Inhabitants suitable to so glorious a place And as it is not either the Gallows or the Prison that is a dishonour to the Kingly Government so neither is Hell or the Sins on Earth a dishonour to the Government of God 4. And as every Man is nearest to himself it is the duty of us all carefully to record all the Mercies and special Providences of God to our selves that we may know his Government and him and use the remembrance of them to his Glory Q. 17. How is the heavenly Glory as a Name of God to us that see it not A. We see vast lucid Bodies and Regions above us And by the help of things seen we may conceive of things unseen and by Divine Revelation we may certainly know them We have in the Gospel as it were a Map of Heaven in its description and a title to it in the Promises and a notifying earnest and foretast in our Souls so far as we are Sanctified Believers Q. 18. How must we hallow this Name of God A. 1. Firmly believing the heavenly Glory not only as it shall be our own Inheritance but as it is now the most Glorious and Perfect part of Gods Creation where Myriads of Angels and Glorious Spirits in perfect Happiness Love and Joy are Glorifying their most Glorious Creator and as the Saints with Christ their most Glorious Head shall for ever make up that Glorious Society and the Universe it self be seen by us in that Glorious Perfection in which the Perfection of the Creator will appear 2. And in the constant delightful Contemplation of this Supernal Glorious World by Heavenly Affections and Conversation keeping our Minds above while our Bodyes are here below and looking beyond this Prison of Flesh
into Heaven in their sight And all this was the fuller Testimony in that he had oft over and over foretold them of it that he must be put to death and rise again the Third day before he entered into his Glory and the Iews knew it and were not able to prevent it Angels terrifying the Souldiers on the Watch. Yea the Disciples understood it not and therefore believed it not and Peter disswaded him from such talk of his Sufferings till Christ called him Satan doing like Satan that had tempted him when he fasteâ— Forty dayes to shew that the Disciples were no contrivers of a deceit herein Q. 16. Is there yet any further witness of the Holy Ghost A. Yes IV. There was the Consequent Testimony of the Spirit by the Apostles and other first publishers of the Gospel Christ bid them wait at Ierusalem for this Gift and promised them that when he was ascended he would send that Paraclete Advocate or Comforter that should be better than his visible presence and should lead them into all Truth and bring all things to their remembrance and teach them what to say that is to Enable them to perform the work to which he had Commissioned them which was to go into all the World and preach the Gospel and Disciple the Nations Baptizing them and teaching them to observe all things that he had commanded them which they performed partly by word and partly by writing and partly by practice Baptizing gathering Churches establishing Offices and Officers And he promised to be with them to the end of the World that is with their Persons for their time and with their Doctrine ordinary Successors and the whole Church ever after r On the Day of Pentecost even the Lords Day when they were assembled this Promise was so far performed to them that the Holy Ghost suddenly fell on all the Assembly in the likeness of fiery cloven Tongues after the noise as of a rushing Wind and they were filled with the Spirit and spake in the Tongues of all the Countreys near them the Praises and wonderous works of God After which they were endued with the various miraculous Gifts of the Spirit that is the use of the Tongues which they had never learnt the Interpretation of them Prophecying Miracles healing all Diseases insomuch that those that came but under the shadow of Peter and those that had but Cloaths from the Body of Paul were all healed the Lame and Blind cured Devils cast out the dead raised some Enemies struck blind some sinners struck dead and which was yet greater by their Preaching or Praying or laying on of Hands God gave the same miraculous gift of the Spirit to others and that not to a few but ordinarily to the faithful some having one such Gift and some another And as Christ had promised that when he was lifted up he would draw all Men to him so he blest the labours of the Apostles Prophets and Evangelists accordingly many Thousands being converted at a Sermon and multitudes still added to the Church And when the Preachers were forbidden and imprisoned Christ strengthened them and Angels miraculously delivered them When Peter was in Prison designed for Death the Angel of God loosed his Bolts and open'd the Doors and led him forth When Paul and Silas had been Scourged and were in the Stocks in the Prison an Earth quake sets them free and prepareth for the Conversion of the Jaylor and his House And Christ himself had before appeared to Paul in glory when he was going on in Persecution and struck him down in blindness and preached to him with a Voice from Heaven and converted him and sent him as his Apostle into the World By these Miracles was the World Converted And as Christ had promised them that they should Greater Works than those which he himself did so indeed their Miracles did more to Convert the World than the Works of Christ in Person had done For 1. Those which were wrought by One Man would leave suspicious Men more doubtful of the Truth than that which is done by many at a distance from each other and in several places 2. And that which was done but in one small Countrey would be more doubted of than that which is done in much of the World Sometimes indeed Thousands but usually Twelve Men were the Witnesses of what Christ said and did But what these Witnesses said and did to prove their Testimony Thousands in many Lands did see and hear Q. 17. But why was it that Christ forbad some to declare that he was the Christ A. Because the time was not come till the Evidences were given by which it must be proved It was not a matter to be rashly believed and taken upon the bare word of himself or any other That a Man living in a mean Condition was the Son of God and Saviour and Lord and Teacher of the World and the Judge of all Men was not to be believed without good proof And the Chief proof was to be from all Christs own Miracles and his Resurrection and Ascension and the great gift of the Holy Ghost and Tongues and Miracles of the Apostles and other Disciples And these were not all done or given then Yet because the Iews received Moses and the Prophets he sometimes shewed how they Prophesied of him Yea his very Doctrine whose frame had a self-evidencing Light was not fully revealed till it was done by the Spirit in the Apostles Q. 18. But though all these Miracles were wrought how could it be certain that they were the attestation of God when it is said that Magicians false Prophets and Antichrist may do such things A. 1. I shall first mind you that though we were never so uncertain of the Nature of a Miracle whether it be wrought by any Created Cause yet we are agreed that by Miracles we mean such works which are wrought quite out of and against the common Course of Second Causes called Nature And we are sure that as no work can be done without Gods premotion or permission at least so specially the Course of Nature cannot be altered and over-ruled but by Gods Knowledge Consent and Execution what ever Second Cause unknown to us may be in it certainly God is the first Cause 2. And it is most certain that the Most perfect Governour of the World is not the great Deceiver of the World and is not so wanting in Power Wisdom and Goodness as to Rule them by a Lie yea and an unresistible and remediless deceit This is rather the description of Satan 3. And Man must know the will of God by some signs or other or else he cannot do it And what signs can the Wit of Man devise by which they that would fain know the will of God may come to be certain of it if such a Course of Miracles may deceive us Would you believe if some came from the dead as Witnesses Or if an Angel or many Angels came
from Heaven All these could give you no more certainty than such Miracles may do 4. And you must note that the proof of Miracles lyeth not on this that Angels or other Spirits or Second Causes can do no such things but that they cannot do it without God and that God will not do it to confirm a Lie or any thing which he would not have Man believe For then either Man must believe nothing sent from God though it were by an Host of Angels or else he must say I am unavoidably deceived by God himself for I have no possible means left to know the Fallacy 5. Therefore you must note that whenever God permitteth a Magician or false Prophet to do any wonder or unusual thing he never leaveth Man without a remedy against the Deceit but doth controlâ— and confute the Words of the Deceiver And usually he doth it but first to trie the Faith and steadfastness of Men and then to bring Truth into the clearer light And he controlleth false Miracles these wayes 1. He sealeth up the Truth which the Deceiver denyeth with a stream of most unquestionable Miracles and so sheweth us that it cannot be a Truth and of God which is said against such Sealed Verity while all his Miracles confute theirs 2. Or if it be a Truth known to Man by the Common Light of Nature that Light confuteth the Pretenders Miracle 3. If he do it to confirm a false Prediction it 's confuted by the thing not coming to pass 4. In the case of Egyptian Magicians wonders God permitted them that his power might triumph over them and confute them As he may permit a Sophister to talk against the Truth that he may be silenced and shamed In none of all this doth God become the Worlds deceiver But the Miracles of Christ and his Apoâ—â—les and Disciples were never controlled by the Light of Nature by more prevalent Miracles or any such means but were the fullest Signification of Gods attestation that Man can have to save him from Deceit Q. 19. I confess if I had seen all these things my self I should have made no doubt but God and Reason bound me to believe But how can we at this distance be sure that all these words of Christ were spoken and these works done A. Let us first consider how they were sure of it that lived in that Age with the Apostles and then how we may be also sure And â— That Age 1. Had the common Evidences of the best credibility of Men. 2. They had most infaâ—lible perception of it by their Senses and 3. They had an immediate Testimony from God themselves Of these let us consider in order Q. 20. 1. What credible humane Testimony do you mean they had A. It is supposed that some Persons are to be believed much above others else all humane trust and conversation would cease He that will believe no Body cannot expect to be himself believed And 1. The Witnesses of Christs words and works were not strangers to him that took it by report but those that had accompanyed him and heard and seen them 2. They spake to Men of the same Generation Time and Countrey and mentioned things done before Multitudes of Spectators so that had it been a false report it had been most easie to confute it and turn it all as a Lie unto their scorn 3. They sharply reproved the Rulers and Teachers for rejecting Christ and provoked all their rage against them So that no doubt they would do their best to have searcht out all deceit in the Reprovers 4. They were Men of no Carnal Interest to tempt them into a deceiving Plot but were foretold that they must be hated persecuted and killed for their Testimony 5. They were purposely Chosen from among the meaner Unlearned sort that there might be no Suspicion that it was a Work of carnal Crafâ— or Power 6. Though they heard and saw so far were they from plotting it that they understood it not themselves nor believed that Christ must Die for Sin Rise the Third Day and Ascend into Heaven and gather a Catholick Church and Reign Spiritually till the time that Christ was Risen and the Holy Ghost came down upon them And yet Châ—ist over and over foretold it them They taught not one another nor came to it by Study and Degrees but in the main by suâ—dain common inspiration and such as Christ had before promised them 8. Paul was called by a Glory and a Voice of Christ from Heaven in the sight of other persecuting company 9. Their Testimony all agreed and they all spake the same Truth 10. Their Enemies never wrote a Confutation of them nor decryed most of the matters of Fact but imputed it to Beelzâ—bub 11. None of them ever repented of his Testimony Whereas had they confederated to deceive the World some ones Conscience living or dying would sure have forced him to confess it 12. Yea they sealed it with their great Labour Sufferings and Blood 13. When false Teachers turned some of their Followers to Heresies and to forsake them they still appealed for the matters of Fact even to those Dissenters or opposers 14. Their Doctrine by its fore-described Light and Goodness testified of it self that it was of God And that those Men that at so dear a rate divulged it in design to Sanctifie and Save Mankind were no such wicked Knaves as to Plot the Worlds Delusion These were evidences of more than humane credibility II. And the Disciples in Iudea heard and saw Christ and his Miracles and so had as much certainty of the matter of Fact as sense could give them III. And they had Gods Immediate Testimony in themselves even his Spirits internal Revelation Illumination and Sanctifying Work And the wonderful Gifts of Healing Tongues Miracles by which they convinced others Q. 21. Proceed to shew me how their Followers were certain A. 1. They were Persons present and therefore their Senses assured them what was said and done They were the Men that heard the use of Languages given by Inspiration that heard the Triumphant Praises of God that saw them that were miraculously healed and some raised from the Dead could those doubt of the Miracles that saw the Lame Man that begg'd at the Temple cured by Peter and John and that saw Multitudes Cured by the very Shadow and Cloaths of the Apostles when they that saw the Lame Man healed Act. 14. would have Sacrificed to Paul and Barnabas as gods 2. They kept constant Church-meetings and the use of Languages and other extraordinary Gifts of the Spirit were the ordinary Exercises of those Assemblies so that they could not be unknown 3. It was not a few Apostles only that had this extraordinary Spirit but in one sort or other the generality of the Persons converted by them Sometime as the Apostles were Preaching the Spirit came upon the Hearers as it did on Cornelius and his Assembly Act. 10. Usually
Christ wrought his Miracles and rose again and that the Apostles by the Holy Spirit did work theirs and that Believers received the Spirit by their Ministry 2. They had not been made Christians but by these Miracles They all professed that it was the Gifts of the Spirit that Convinced and Converted them 3. All the forementioned Professions of their Christianity contained a Profession that they believed these Miracles As the use of the Lords day Baptism the Eucharist shewed their Belief of Christs Life Death and Resurrection 4. They suffered Persecution and Martyrdom in the Profession of that Belief 5. They pleaded these Miracles in all their Defences against their Adversaries 6. The Writings of their Adversaries commonly acknowledge this Plea yea and deny not the most of the Miracles themselves 7. But most fully their receiving the Sacred Scriptures as the Word of God as indited by the Holy Ghost in the Apostles sheweth that they believed the Miracles recorded in that Book Q. 25. You are come up to the last part of the Doubt in the History How are we sure that these Christians then commonly believed the Book as now we have it and that it is the very same A. We have for this full infallible historical Proof premising that some parcels of the Book the Revelations the Epistle of Iude the Second of Peter the Epistle to the Hebrews and that of Iames were longer unknown to some particular Churches than the rest 1. The constancy of Christian Assemblies and publick Worship is a full proof seeing that the Reading Expounding and applying of these Books was a great part of their publick work as all History of Friends and Enemies agree 2. The very Office of the Ministry is full proof which lay most in reading expounding and applying these same Books And therefore they were as much by Office concerned to keep them as Judges and Lawyers are to keep the Statute-book 3. These Ministers and Churches which so used this Book were dispersed over a great part of the World If therefore they had changed it by adding or diminishing they must have done it by Confederacy or by single mens errour or abuse It was impossible that all Countreys should agree in such a Confederacy but the meeting motives and treaties would have been known But no History of Friend or Foe hath any such thing but the clean contrary And that it should be done by all single Persons in the Christian World agreeing by chance in the same Changes is a mâ—d supposition 4. And it is the belief of all Christians that it â—s a damnable Sin to add or alter in this Book And the Book it self so concludeth Therefore if â—ome had agreed so to do the rest would have detected and decryed it 5. They took this Book â—o be the Charter for their Salvation And therefore would never agree to alter it when Men keep the Deeds Evidences Leases and Charters of their Estates and Worldly Priviledges unaltered 6. When a few Hereticks rose up that forged some new Books as Apostolical and rejected some that were such indeed the Christian Churches condemned and rejected them and appealed to the Churches that had received the Apostles own Epistles and kept them 7. The many Heresies that rose up did so divide Men and set them in cross Interests and Jealousies against each other that it was impossible for any one Sect to have altered the Scripture but the rest would have fallen upon them with the loudest Accusations But all sorts of Adversaries are agreed that these are the same Books And though the weakness and negligence of Scribes have made many little Words uncertain for God promised not infallibility to every Scribe or Printer yet these are not such as alter any Article of Faith or Practice but shew that no Corruption hath been designedly made but that the Book is the same For instance Let it be questioned Whether our Statute-Book contained really the same Statutes that are there pretended And you will see that the Historical certainty amounteth even to a natural certainty the contrary being a meer impossibility For 1. They are the Kings Laws and the King would not bear a fraudulent alteration 2. Parliaments would not bear it 3. Judges that successively judge by these Laws would soon discover it 4. So would all Justices and Magistrates 5. Mens Lives and Estates are held by them and therefore Multitudes would decry the Fraud 6. Enemies have daily Suits which are tryed by these Laws and each Party pleads them for himself and their Advocates and Lawyers plead them against each other and would soon detect the Forgery So that to suppose such a Change is 1. To suppose an Effect that hath no Cause in Nature 2. And that is against a stream of Causes Moral and Natural and so impossible And to â—eign such forgeries in the Book that all Christians have taken for Gods Laws is just such another Case and somewhat beyond it That is but Moral Evidence which dependeth only on Mens Honesty or any free unnecessary acts of Mans will But Mans will hath also of Natural Necessity such as the Love of our selves and our felicity c. And it is a Natural Impossibility that all Men or many should agree in a Lie which is against these Acts of Natural necessity But so they must do if all Men of cross Interests Principles and Dispositions should knowingly agree c. g. That all our Statutes are counterseit that there is no such place as Rome Paris or other such lâ—â—s And so the Gospel History hath such Testimony of necessary Truth Q. 26. You have made the Case plainer to me than I thought it had been But you yet seem to intimate that some Words yea some Books of Scripture have not the same Evidence aâ— the rest can a man be saved that Believeth not all the Scripture A. All Truth is equally True and so is all Gods Word But all is not equally Evident He that taketh any Word to be Gods Word and yet to be false believeth nothing as Gods Word For he hath not the â—ormal essentiating Act and Object of Faith If God could lie we had no certainty of Faith But he that erroneously thinketh that this or that word yea Epistle or Text or Book in the Bible is not Gods but came in by mistake may be saved if he believe that which containeth the Essentials of Christianity A lame Faith may be a saving Faith And he may see how Miracles sealed the Gospel that cannot see how they sealed every Book Text or Word in the Bible Q. 27. Though we have been long on this it is of so great importance to us living or dying to be sure of the Foundations of our Faith that I will yet ask you Have you any more Proof A. I have told you of four Proofs already I. The Antecedent Testimony of the Spirit in the Old Testament II. The Inherent Constitutive Testimony in Christ and the Gospel III. The concomitant Testimony
2. To shew us in the blessed effect that the Sanctification of the Spirit is not a Fancy but a Holy Church is renewed and saved by it 3. To tell us that God forsaketh not the Earth though he permit Ignorance Infidelity and Wickedness to abound and Malice to persecute the Truth still God hath a Holy Church which he will preserve and save And though this or that Church may apostatize and cease there shall be still a Catholick Church on Earth 4. To mind us of the wonderful Providence of God which so continueth and preserveth a Holy People hated by open Enemies and wicked Hypocrites by Satan and all his Instrments on Earth 5. To teach us to love the Unity of Christians and carefully maintain it and not to tear the Church by the Engins of proud Mens needless Snares nor to be rashly censorious of any or excommunicate them unjustly nor to separate from any further than they separte from Christ but to rejoice in our common Union in Christian Faith and Love and not let wrongs or infirmities of Christians or Carnal Interests or Pride or Passion nor different Opinions about things not necessary to our Unity destroy our Love or Peace or break this holy bond CHAP. XIX The Communion of Saints Qu. 1. HOw is this Article joyned to the former A. As it belongs to our Belief in the Holy Ghost it tells us the effect of his Sanctification And as it belongs to our belief of the holy catholick Church it tells us the end of Church Relation that Saints may live in a holy Communion Q. 2. What is it to be a Saint A. To be separated from a common and unclean Conversation unto God and to be absolutely devoted to him to Love serve and trust him and hope for his Salvation Q. 3. Are all Saints that are members of the catholick Church A. Yes by Profession if not in sincerity All that are sincere and living members of the Church are really devoted to God by Heart-consent and the rest are devoted by Baptism and outward Profession and are Hypocrites pretending falsly to be real Saints Q. 4. Why then doth the Church of Rome Canonize some few and call them Saints if all Christians be Saints A. By Saints they mean extraordinary Saints But their appropriating the Name to such much tendeth to delude the People as if they might be saved though they be not Saints Q. 5. What is meant by the Communion of Saints A. Such a frame and practice of Heart and Life towards one another as supposeth Union such as is between the Members of the Body Q. 6. Wherein doth this Communion consist A. 1. In their common Love to God Faith in Christ and Sanctification by the Spirit 2. In their Love to one another as themselves 3. In their care for one anothers welfare and endeavour to promote it as their own and when Love makes all their goods so far common to all Christians within their converse as that they do to their power supply their wants in the order and measure that Gods Providence and their Relations and Acquaintance direct them preferring the relief of others necessities before their own superfluity or fulness 4. In their joyning as with one Mind and Soul and Mouth in Gods publick Worship and that in the holy Order under their respective Pastors which Christ by his Spirit in the Apostles hath instituted Q. 7. Why is our joyning in the Lords Supper called our Communion A. Because it is a special Symbol Badge and Expression of it instituted by Christ to signifie our Communion with him and one another Q. 8. Is that to be only a Communion of Saints A. Yes that in a special manner is appropriated to Saints Other parts of Communion as eating together relieving each other duties of Relation c. are so far to be used towards Unbelievers that they are not so meet to be the distinguishing Symbols of Christians But the two Sacraments Baptism for Entrance and the Lords Supper for continuance of Communion Christ hath purposely appointed for such Badges or Signs of his People as separate from the World Q. 9. By what Order are others to be kept from Church-communion A. Christ hath instituted the Office of the Sacred Ministry for this end that when they have made Disciples to him they may be entrusted with the Keyes of his Church that is especially the Administration of these Sacraments first judging who is fit to be entred by Baptism and then who is fit for continued Communion Q. 10. May not the Pastors by this means become Church-Tyrants A. We must not put down all Government for fear of Tyranny else Kingdoms Armies Colledges Schools must be all dissolved as well as Churches some body must be trusted with this Power and who is fitter than they who are called to it as their Office and therefore supposed best qualified for it Q. 11. What if none were trusted with it and Sacraments left free to all A. Then Sacraments would be no Sacraments and the Church would be no Church If any man or woman that would might baptize whom and when they would they might baptize Turks and Heathens and that over and over who come in Scorn and they might baptize without a Profession of true Faith or upon a false Profession And if every man might give the Lords Supper to another it might be brought into Alehouses and Taverns in merrymerit or as a Charm or every Infidel or Enemy might in scorn profane it Do you think that if Baptism and the Lords Supper were thus administred that they would be any Symbols or Badges of Christianity or of a Church or any means of mens Salvation No Christians ever dreamt of such Profanation Q. 12. But why may not the Pastors themselves give them to all that will A. Either you would have them forced to do so or to do it freely If forced they are no Judges who is fit And who then shall be Judge If the Magistrate you make him a Pastor and oblige him to teach examine hear and try all the Peoples Knowledge Faith and Lives which will find them work enough And this is not to depose the Ministers power but to put it on another that hath more already than he can do And a Pastor then that delivereth the Sacrament to every one that the Magistrate bids him shall be a Slave and not a free performer of the acts of his own Office unless that Magistrate try and judge and the Minister be but a Deacon that must give account for no more than the bare delivering it But if it be the Receivers of Baptism or the Lords Supper that shall be Judges and may force the Pastor to give it them I have shewed you already the profanation will make it no Sacrament nor Church And if Pastors that are Judges shall freely give them to all they will be the Profaners and such Ministration will confound the Church and
Joy to whom in this Unity God commnicateth his Glory and if we think not of the Glorious Head of the Church who will then be our Mediator of Fruition as he was of Acquisition nay if we think not of those loving blessed Angels that rejoiced at our Conversion and were here the Servants and will be for ever the Companions of our Joy And if we think not of all our old dear Friends and Companions in the Flesh and of all the Faithful who since Adam's Dayes are gone before us and if we think not of the attractive Love Union and Joy of that Society and State we shall not have sufficient Familiarity above but make God as inaccessible to us Delight and desire suppose attractive suitableness Inaccessible excellency draws not up the Heart I thank God for the Pleasure that I have in thinking of the Blessed Society which will shortly entertain me with joyful Love Q. 12. But may not Everlasting signifie only a long time as it oft doth in Scripture and so all may be in mutable Revolutions as the Stoicks and some others thought A. 1. What reason have we to extort a forced sence against our own Interest and Comfort without any warrant from God 2. The nature of the Soul being so far Immortal as to have no Inclination to its own death Why should we think it strange that its felicity should be also everlasting 3. It can hardly be conceived how that Soul can possibly revolt from God and perish who is once confirmed with that sight of his Glory and the full fruition of his Love Whether Nature be so bad as to allow such a revolt If the Devils had bin as near God and as much confirmed in the Sight and Sense of his Love and Glory as â—â—e Blessed shall be I can hardly conceive how they could possibly have fallen Q. 13. How may I be sure that I shall enjoy this Everlasting Life A. I told you before 1. If you so far believe the Promise of it as made by God and purchased by Christ's Righteousness and Intercession as to take this Glory for your chief felicity and hope and to prefer it before all Worldly Vanity Pleasure Profit Honour or Life to the Flesh and to make it your chief care and business to seek it and rather let go all than lose it and thus patiently wait and trust God's Grace in Christ and his Spirit in the use of his appointed means unto the end it shall undoubtedly be yours for ever CHAP. XXIII What is the true use of the Lord's Prayer Qu. 1. WHat is Prayer A. It is Holy Desires expressed or actuated to God with Heart alone or also with the Tongue including our penitent Confession of sin and its Deserts and our thankful acknowledgment of his Mercies and our Praising God's works and his Perfections Q. 2. What is the Use of Prayer Seeing God cannot be changed and moved by us what good can it do us and how can it attain our ends A. You may as wisely ask what good any thing will do towards our Benefit or Salvation which we can do seeing nothing changeth God As God who is one maketh Multitudes of Creatures so God who is unchangeable maketh changeable Creatures and the Effect is wrought by changing us and not by changing God You must understand these great Philosophical Truths that 1. All things effect according to the Capacity of the Receiver 2. Therefore the various effects in the World proceed from the great variety of Receptive Capacities The same Sun-beams do cause a Nettle a Thorn a Rose a Cedar according to the seminal Capacity of the various Receivers The same Sun enlightneth the Eye that doth not so by the Hand or Foot or by a Tree or Stone And it shineth into the House whose Windows are open which doth not so when the Windows are shut and this without any change in it self The Boatman layeth hold on the Banck and pulls as if he would draw it to the Boat when he doth but draw the Boat to it Two wayes Prayer procureth the Blessing without making any Change in God First by our performing the condition on which God promiseth his Mercy Secondly By disposing our Souls to receive it He that doth not penitently confess his sin is unmeet for Pardon And he that desireth not Christ and Mercy is unmeet to be partaker of them And he that is utterly unthankful for what he hath received is unmeet for more Q. 3. Who made the Lords Prayer A. The Lord Iesus Christ himself as he made the Gospel some of the Matter being necessary yet before his Incarnation Q. 4. To whom and on what occasion did he make it A. To his Disciples to whom also he first delivered his Commands upon their request that he would teach them to pray Q. 5. To what Use did Christ make it them A. First To be a Directory for the Matter and Method of their Love Desires Hope and Voluntary choice and endeavours And 2. To be used in the same Words when their case required it As Man hath three Essential Faculties the Intellect Will and Vital executive Power so Religion hath three Essential parts viz. To direct our Understandings to believe our Will to desire and our Lives in practice Q. 6. What is the Matter of the Lord's Prayer in General A. It containeth First What we must desire as our End And Secondly What we must desire as the Means premising the necessary Preface and concluding with a suitable Conclusion Q. 7. What is the Method of the Lord's Prayer A. I. The Preface speaks 1. To God as God 2. As our reconciled Father in Christ described in his Attributes by the words which art in Heaven which signifie the Perfection of his Power Knowledge and Goodness and the Word Father signifieth that he is Supream Owner Ruler and Benefactor 2. The word Our implieth our Common Relation to him as his Creatures his Redeemed and Sanctified Ones his Own his Subjects and his Beneficiaries or Children II. The Petitions are of two sorts as the Commandments have two Tables The first proceed according to the order of Intention beginning at the highest Notion of the ultimate End and descending to the lowest The Second part is according to the Order of Execution and Assecution beginning at the lowest means and ascending to the highest III. The Conclusion enumerateth the parts of the ultimate End by way of Praise beginning at the lowest and ascending to the highest The Method throughout is more perfect than any of the Philosophers Writings Q. 8. Why do we not read that the Apostles after used this Prayer A. It is enough to read that Christ prescribed it them and that they were Obedient to him We read not of all that the Apostles did 2. This is a Comprehensive Summary of all Prayer and therefore must needs be brief in the several parts But the Apostles had occasion sometime for one branch and sometime for another on which they particularly
enlarged and Seldom put up the whole matter of Prayer all at once 3. They formed their Desires according to the Method of this Prayer though they expressed those deres as various occasions did require Q. 9. Is every Christian bound to say the Words of the Lords Prayer A. The same answer may serve as to the last Every Christian is bound to make it the Rule of his Desires and Hopes both for Matter and Oâ—der But not to express them all in every Prayer But the Words themselves are apt and must have their due reverence and are very fit to summ up our scattered less ordered Requests Q. 10. But few Persons can understand what such generals comprehend A. 1. Generals are useful to those that cannot distinctly comprehend all the particulars in them As the General knowledg that we shall be happy in Holy and Heavenly Joy with Christ may comfort them that know not all in Heaven that makes up that happiness so a General desire may be effectual to our receiving many particulars 2. And it is not so General as God be merciful to me a Sinner an accepted Prayer of the Publican by Christs own Testimony There are six particular Heads there plainly expressed CHAP. XXIV Our Father which art in Heaven Expounded Qu. 1. WHo is it that we pray to whom we call Our Father A. GOD himself Q. 2. May we not pray to Creatures A. Yes for that which it belongeth to those Creatures to give us upon our request supposing they hear us But not for that which is Gods and not their own to give nor yet in a manner unsuitable to the Creatures Capacity or Place A Child may Petition his Father and a Subject his Prince and all Men one another Q. 3. May we not pray to the Son and the Holy Ghost as well as to the Father A. As the word Father signifieth God aâ— God it comprehendeth the Son and the Holy Ghost and as it signifieth the first Person in the Trinity it excludeth not but implyeth the second and the third Q. 4. What doth the word Father signifie A. That as a Father by Generation is the Owner the Ruler and the Loving Benefactor to his Child so is God eminently and transcendently to us Q. 5. To whom is God a Father and on what Fundamental account A. 1. He is a Father to all Men by Creation to all lapsed Mandkind by the Price of a sufficient Redemption But only to the Regenerate by Regeneration and Adoption and that effective Redemption which actually delivereth Men from Guilt Wrath Sin and Hell and Justifieth and Sanctifieth them and makeâ— them Heirs of Glory Q. 6. What is included then in our Child-like relation to this Father A. That we are his own to be absolutely at his dispose his Subjects to be absolutely Ruled by him and his Beloved to depend on his Bounty and to love him above all and be happy in his Love Q. 7. What is meant by the words which art iâ— Heaven A. They signifie I. God's real Substantiality He is existent II. God's incomprehensible Perfection in Power Knowledge and Goodness and so his absolute sufficiency and fitness to hear and help us 1. The vastness Sublimity and Glory of the Heavens tell us that He who Reigneth there over all the World must needs be Omnipotent and want no power to do his will and help us in our need 2. The Glory and Sublimity tell us that he that is there above the Sun which shineth upon all the Earth doth behold all Creatures and see all the wayes of the Sons of Men and therefore knoweth all our Sins Wants and Dangers and heareth all our Prayers 3. Heaven is that most perfect Region whence alâ— good floweth down to Earth Our Life is thence our Light is thence all our Good and foretast of Felicity and Joy is thence And therefore the Lord oâ—… Heaven must needs be the Best the Fountain of aâ—… Good and the most amiable End of all just Desire and Love Yet Heaven is above our Sight and comprehension and so much more is God III. And the word Art signifieth God's Etemity in that Heavenly Glory It is not who wa st or who wilt be Eternity is indivisible Q. 8. Is not God every where Is he more in Heaven than any where else A. All Place and All things are in God He is absent from none Nor is his Essence divisible or Commensurate by Place or limited or more here than there But to us God is known by his Works and Appearances and therefore said to be most where he worketh most And so we say that God dwelleth in him who dwelleth in Love That he walketh in his Church that we are his Habitation by the Spirit that Christ and the Holy Spirit dwell in Believers Because they operate extraordinarily in them And so God is said to be in Heaven because he there manifesteth his Glory to the Felicity of all the Blessed and hath made Heaven that Throne of his Majesty from whence all Light and Life and Goodness all Mercy â—nd all Justice are communicated to and exercised on Men. And so we that cannot see God himself must â—ook up to the Throne of the Heavenly Glory in our Prayers Hopes and Joyes Even as a Mans Soul is undivided in all his Body and yet it worketh not alike â—â— all its parts but it is in the Head that it useth Reason Sight c. and doth most notably appear to â—thers in the Face and is almost visible in the Eye â—nd therefore when you talk to a Man you look him â—â— the Face and as you talk not to his Flesh but to his â—ensitive and intellectual Soul so you look to that art where it most apparently sheweth its sence and â—â—tellection Q. 9. Is there no other Reason for the naming of Heaâ—en here A. Yes It teacheth us whither to direct our own desires and whence to expect all good and where our own Hope and Felicity is It is in Heaven that God is to be seen and enjoyed in Glory and in perfect Love and Joy Though God be on Earth he will not be our Felicity here on Earth every Prayer therefore should be the Souls aspiring and ascending towards Heaven and the believing exercise of a heavenly Mind and Desire For a Man of true Prayer to be unwilling to come to Heaven and to love Earth better is a contradiction Q. 10. But do we not pray that on Earth he may use us as a Father A. Yes that he will give us all Mercies on Earth conducing to heavenly Felicity Q. 11. What else is implyed in the word Our Father A. Our Redemption and Reconciliation by Christ and to the Regenerate our Regeneration by the Holy Ghost and so our Adoption by all which of Enemies and the Heirs of Hell we are made the Sons of God and Heirs of Heaven It is by Christ and his Spirit that we are the Children of God Q. 12. Why say we Our Father and
with desire and hope As Heaven is the State and Place where God shineth to the understanding Creature in the greatest Glory and where he is best known so it is this heavenly Glory seen to us by Faith which is the most Glorious of all the Names or Notices of God to be hallowed by us Q. 19. What is the profaning of this Name of God A. The minding only of Earthly and Fleshly things and not believing considering or admiring the heavenly Glory Not loving and praising God for it nor desiring and seeking to enjoy it Q. 20. So much of God's Works which make him known Next tell us what you mean by the Words which you call his Name A. 1. All the Sacred Scripture as it maketh known God to us by History Precepts Promises or Penal Threats With all God's Instituted means of Worship 2. More specially the Descriptions of God by his Attributes 3. And most specially his Proper Name GOD Iehovah c. Q. 21. I 'le not ask you what his Attributes are because you have told us that before But how is this Name of God to be hallowed A. When the Soul is affected with that Admiration Reverence Love Trust and Submission to God which the meaning of these Names bespaeks And when the manner of our using them expresseth such affections Especially in publick Praises with the Churches Q. 22. How is this Name of God prophaned A. When it is used lightly falsly unreverently without the aforesaid Holy regard and affections Q. 23. III. What is that which you call God's Name imprinted on Mans Mind A. God made Man very good at first and that was in his own Image And so much of this is either left by the interposition of Grace in lapsed Nature or by common Grace restored to it as that all Men till utterly debauched would fain be accounted Good Pious Vertuous and Just and hate the imputation of Wickedness dishonesty and Badness And on the Regenerate the Divine Nature is so renewed as that their Inclination is towards God and HOLINESS TO THE LORD is written on all their Faculties And the Spirit of God moveth on the Soul to actuate all his Graces and to plead for God and our Redeemer and bring Him to our Remembrance to our Affections and to subject us wholly to his Will and Love And thus as the Law was written in Stone as to the Letter which is written only on tender fleshy Hearts as to the Spirit and Holy effect and disposition so the Name of God which is in the Bible in the Letter is by the same Spirit imprinted on Believers Hearts that is They have the Knowledge Faith Fear and Love of God Q. 24. How must we hallow this inward Name of God A. 1. By Reverencing and Loving God that is God's Image and Operations in us Not only God as glorified in Heaven but God as dwelling by Grace in Holy Souls must be remembred and reverenced by us 2. By living as in habitual Communion and Conversation with that God who dwelleth in us and who hath made us his Habitation by the Spirit 3. And by ready obeying the moving Operations of the Spirit for God And to contemn or resist these inward Ideas Inclinations and Motions is to prophane the Name of God Q. 25. But what is all this to the Sanctfying of God himself A. The Signs are but for him that is signified It is God himself that is to be admired Loved and Honoured as notified to us by these Signs or Name otherwise we make Idols of them In a Word God must be Esteemed Reverenced Loved Trusted and Delighted in Transcendently as God with affections proper to himself and this is to Sanctifie him by advancing him in our Heart in his Prerogative above all Creatures And all Creatures must be used respectively to this Holy End And specially those Ordinances and Names which are specially Separated to this use And nothing must be used as common and unclean especially in his Worship and Religious Acts. CHAP. XXVI Thy Kingdom come Qu. 1. WHy is this made the Second Petition A. To tell us that it must be the Second thing in our Desires We are to begin at that which is highest most excellent and ultimate in our Intentions and that is Gods Glory shining in all his Works and seen admired honoured and praised by Man which is the hallowing of his Name and the Holy Exalting him in our Thoughts Affections Words and Actions above all Creatures And we are next to desire that in which God's glory most eminently shineth And that is his Kingdom of Grace and Glory Q. 2. What is here meant by the Kingdom of God A. It is not that Kingdom which he hath over Angels and the innumerable glorious Spirits of the Heavenly Regions For these are much unknown to us and we know not that there is any Rebellion among them which needeth a Restoration But Man by Sin is fallen into Rebellion and under the Condemnation due to Rebels And by Christ the reconciling Mediator they are to be restored to their subjection to God and so to his Protection Blessing and Reward And because they are Sinners corrupt and guilty they cannot be Subjects as under the Primitive Law of Innocency And therefore God hath delivered them to the Mediator as his Vicegerent to be governed under a Law of healing Grace and so brought on to Perfect Glory So that the Kingdom of God now is his Reign over fallen Man by Christ the Mediator begun on Earth by Recovering Grace and perfected in heavenly Glory Q. 3. But the Scriptures sometimes speaks of the Kingdom of God as come already when Christ came or when he rose and ascended to his Glory and sometime as if it were yet to come at the great Resurrection Day A. In the first case the meaning is that the King of the Church is come and hath established his Law of Grace and Commissioned his Officers and sent forth his Spirit and so the Kingdom of healing Grace is come But in the second case the meaning is that all that Glorious Perfection which this Grace doth tend to which will be the Glory of the Church the Glory of Christ therein and the Glorification of Gods Love is yet to come Q. 4. What is it then which we here desire A. That God will enlarge and carry on the Kingdom of Grace in the World and bear down all that Rebells and hindereth it and particularly in our selves And that he would hasten the Kingdom of Glory Q. 5. Who is it then that is the King of this Kingdom A. GOD as the absolute Supream and Iesus Christ the Son of God and Man as the Supream Vicegerent and Administrator Q. 6. Who are the Subjects of this Kingdom A. There are three sorts of Subjects 1. Subjects only as to Obligation And so those without the Church are Rebellious obliged Subjects 2. Subjects by meer Profession And so all Baptized professing Christians
to that Empire as the Subscriptions yet shew 3. And there never can be an Universal Council It were madness and wickedness to attempt it To send for the Aged Bishops from all Nations of the Christian World when none is Empowered to determine Whither or When even from the Countreys of Turks and other Infidels or Princes in War with one another that will not permit them And what room shall hold them and what one Language can they all speak And how few will live to return home with the Decrees And will not the Countrey were they meet by nearness have more Voices than all the rest And what is all this to do To condemn Christ as not having made Laws sufficient for the Universal part of Government but leave such a burden on uncapable Men And to tell the Church that Christian Religion is a mutable growing thing and can never be known to attain its ripeness but by new Laws must be made still bigger and another thing Q. 20. But the Bishops of the World may meet by their Delegates A. Those Delegates must come from the same Countreys and distance And how shall the whole World know that they are truly chosen And that all the Choosers have trusted them with their Judgments Consciences and Salvation and will stand to what they do Q. 21. But if the Universal Church be divided into Patriarchates and chief Seats those can Govern the whole Church when there is no General Council even by their Communicatory Letters A. 1. And who shall divide the World into those chief Seats and determine which shall be chief in all the Kingdoms of Infidels and Christian Kings in the World And which shall be Chief when they differ among themselves How many Patriarchs shall there be and where There were never Twelve Pretenders to succeed the Twelve Apostles The Roman Empire had three First and Five after within it self But that was by Humane institution and over one Empire and that 's now down and those Five Seats have many Hundred Years been separated and condemning one another so far are they from being One Unifying Aristocracy to Govern all the World And if they were so then Europe is Schismatical that now differs from the Major Vote of those Patriarchs Q. 22. But did not the Apostles as one Colledge Govern the whole Church A. 1. I proved to you before that the Holy Ghost was given the Apostles to perfect Universal Ligislation as Christs Agent and Advocate and that in this they have no Successors 2. And it was easie for them to exercise Acts of Judicial Determination over such as were among them and near them when the Church was small 3. And yet we read not that ever they did this in a General Council or by the Authority of a Major Vote For that meeting in Act. 15. was no General Council and the Elders and Brethren joyned with them that belonged to Ierusalem and they were all by the same Spirit of the same mind and none Dissenters Every single Apostle had the Spirit of Infallibility for his proper work And they had an Indefinite charge of the whole Church and in their several circuits exercised it Paul could by the Spirit deliver a Law of Christ to the World without taking it from the other Apostles Gal. 2. The Apostles were foundation Stones but Christ only was the Head Corner-stone They never set up a Judicial Government of all the Churches under themselves as a constitutive Unifying Aristocracy by whose major Vote all must be Governed When they had finished the work of Universal Legislation and settled Doctrine and Order for which they stayed together at Ierusalem they dispersed themselves over the World and we never find that they Judicially governed the Churches either in Synods or by Letters by a major Vote but settled Guides in ever Church as God by Moses did Priests and Levites that had no Legislative Power Q. 23. But hath not Christ his Subordinate Official Governours A. Yes Magistrates by the Sword and Pastors by the Word and Keyes These are Rulers in their several Circuits as all the Judges and Justices and Shoolmasters of England are under the King But he that should say that all these Judges and Justices are one Sovereign Aristocracy to make Laws and Judge by them by Vote as one Person political though many Natural would give them part of the Supream power and not only the Official All the Pastors in the World Guide all the Churches in the World by parts and in their several Provinces and not as One Politick Person Q. 24. But how is the Universal Church visible if it have no Visible Unifying Head and Government under Christ A. It is Visible 1. In that the Members and their Profession are visible 2. And Christ's Laws are visible by which he ruleth them 3. And their particular Pastors are visible in their places 4. And Christ was visible on Earth and is now visible in his Court in Heaven and will visibly Judge the World e're long And God hath made the Church no further Visible nor can Man do it Q. 25. But should not the whole Church be One A. It is one It is one Body of Christ having one God and one Head or Lord one Faith one Baptism one Spirit one Hope of Glory Q. 26. But should they not do all that they do in Unity and Concord A. Yes as far as they are capable Not by feigning a new Universal Legislative Power in Man or making an Universal Head under Christ but by agreeing all in the Faith and Laws that Christ hath left us And Synods may well be used to maintain such Union as far as capacity reacheth and the case requireth But an Universal Synod and a partial or National a Governing Synod and a Synod for Concord of Governours differ as much as doth a Monarch or Governing Senate over all the World and a Dyet or an Assembly of Christian Princes met for mutual help and concord in the conjunction of their strength and Councils Q. 27. What is the Pastoral Power of the Church Keyes A. It is the Power of making Christians by the Preaching of the Gospel and Receiving them so made into Communion of Christ and his Church by Baptism and feeding and guiding them by the same Word and communicating the Sacrament of Christ's Body and Blood in his Name declaring Pardon and Life to the Penitent and the contrary to the Impenitent and applying this to the particular Persons of their own charge on just occasion and so being the stated Judges who shall by them be received to Church Communion or be rejected and this as a presage of Christ's future Judgment Q. 28. But have not Pastors or Bishops a power of constraint by the Sword that is by Corporal punishments or mulcts A. No That is proper to Magistrates Parents and Masters in their several places Christ hath forbidden it to Pastors Luke 22. and appointed them another kind of work Q.
is the meaning of this Commandement A. It implieth a Command that we do all that duâ—… God which is due to him from reasonable Creaâ—ures made by him and freely Redeemed by him from sin and misery And it forbiddeth us to think â—hat there is any other God or to give to any other â—hat which properly belongs to him Q. 3. Doth not the Scripture call Idols and Magiâ—â—rates Gods A. Yes but only in an Equivocal improper Sence Idols are called Gods as so reputed falsly by Idolaters and Magistrates only as Mens Governours under God Q. 4. What are the Duties which we owe to God alone A. I. That our Understandings know believe and esteem him as God II. That our Wills loveâ— him and cleave to him as God III. That we Practically obey and serve him as God Q. 5. When doth the Understanding know believe and esteem him as God A. No Creature can know God with an adequate Comprehensive knowledge But we must in our measure know believe and esteem him to be the only Infinite Eternal self-sufficient Spirit Vital power Undestanding and Will or most perfect Life Light and Love Father Son and Holy Ghost of whom and through whom and to whom are all things Our absolute Owner Ruler and Father reconciled by Christ Our Maker our Redeemer and Sanctifier Q. 6. When doth Mans Will love and cleave to him as God A. When the Understanding believing him to be Best even Infinitely Good in himself and Best to all the World and Best to us we Love him as such though not yet in due perfection yet sincerely above all other things Q. 7. How can we Love God above all when we never saw him and can have no Idea or formal conception of him in our Minds A. Though he be invisible and we have no corporeal Idea of him nor no adequate or just formal Conception of him yet he is the most Noble Object of our Understanding and Love as the Sun is of our sight though we comprehend it noâ— We are not without such an Idea or conception of God as is better than all other knowledge and is the beginning of Eternal Life and is true in its kind though very imperfect Q. 8. How can you know him that is no Object of sense A. He is the Object of our Understanding We know in our selves what it is to Know and to Will though these acts are not the objects of sense unless you will call the very acts of knowing and willing an eminent internal sensation of themselves And by this we know what it is to have the Power of Understanding and Willing And so what it is to be an Invisible substance with such Power And as we have this true Idea or Conception of â— Soul so have we more easily of him who is more than a Soul to the whole World Q. 9. How doth the true Love of God work â—â—re in the Flesh A. As we here Know God so we Love him As we know him not in the manner as we do things sensible so we Love him not with that sort of sensible appetite as we do things sensible immediately But as we know him as revealed in the glass of his works natural and gracious and in his Word so we Love him as known by such Revelation Q. 10. Do not all men Love God who believe that there is a God when Nature teacheth men to Love Goodness as such and all that believe that there is a God believe that he is the Best of beings A. Wicked men know not truly the Goodness of God and so what God is indeed To know this proposition God is most Good is but to know words and a Logical general Notion As if a man should know and say that Light is Good who never had sight or Sweetness is good who never tasted it Every wicked man is predominantly a Lover of fleshly pleasure and therefore no Lover but a Hater of all the parts and acts of Divine Government and Holiness which are contrary to it and would deprive him of it So that there is somewhat of God that a wicked man doth love that is his Being his Work of Creation and bounty to the World and to him in those natural good things which he can value But he Loveth not but Hateth God as the Holy Governour of the World and him and the Enemy of his forbidden pleasure and desires Q. 11. What be the certain signs then of truâ— Love to God A. 1. A true Love to his Government and Laws and Holy Word and that as it is his and holy And this so effectual as that we unfeignedly desire to obey that word as the Rule of our Faith and Life and Hope and desire to fulfill his Commanding Will. 2. A true Love to the Actions which God commandeth though flesh will have some degree of backwardness 3. A true Love to those that are likest God in Wisdom Holiness and doing good And such a Love to them as is above the Love of Worldly Riches Honour and Pleasure so that it will enable us to do them good though by our suffering or loss in a lower matter when God calls as to it For if we see our Brother have need and shut up the bowels of Compassion so that we cannot find in our hearts to relieve his necessities by the loss of our unnecessary superfluities how dwelleth the Love of God in us 4. True Love to God doth Love it self It is a great sign of it when we so much love to Love God as that we are gladder when we feel it in us than for any worldly Vanity and when we take the Mutual Love of God and the Soul to be so good and joyful a State as that we truly desire it as our Felicity and best in Heaven to be â—erfectly Loved of God and perfectly to Love him and joyfully express it in his Everlasting praiâ—es To long to Love God as the best Condition for us is a sign that we truly Love â—im Q. 12. But must not all the affections be set on God as well as Love A. All the rest are but several wayes of Loving or Willing good and of Nilling or Hating and avoiding Evil. 1. It is Love that desireth after God and his Grace and Glory 2. It is Love that hopeth for him 3. It is Love that rejoiceth in him and is pleased when we and others please him and when his Love is poured out on the Sons of men and Truth Peace and Holiness prosper in the World 4. It is Love that maketh us sorrowful that we can please him no more nor more enjoy him and that maketh us grieved that we can no more know him love him and delight in him and that we have so much sin within us to displease him and hinder our communion of Love with him 5. And Love will make us fearful of displeasing him and losing the said Communion of Love 6. And it will make us most
us preach and pray c. and yet to quench a Fire or save mens Lives we may and must at that time forbear Preaching or Sacraments or other publick Worship Q. 7. But what if as many will be scandalized or tempted to sin on the other side if I do it not A. No duty being a duty at all times much less a thing indifferent though commanded everâ— Christian must prudently use the Scales and by aâ— the helps of wise men that he can get must discern which way is like to do most good or hurâ— considering the persons for number for quality and probability of the effect God binds us to Charity and Mercy and no man can disoblige us from that And he that sincerely desireth to do the greatest good and avoid the greatest hurt and useth the best means he can to know it shall be accepted of God though men condemn him Q. 8. But is nothing here forbidden but symbolizing with Idolaters in seeming to mean as they by doing as they A. That 's it that is directly forbidden But by consequence it is implyed that all Doctrines are forbidden that falsely represent God and all Worship â—or acts pretended to be Religious which are unâ—â—itable to Gods holy Nature Attributes Will or Word as being prophanation and an offering to God that which is unclean Q. 9. What is the Command which is here imâ—lyed A. That we keep our Souls chast from all outward and seeming Idolatry and that we worship â—im who is the Infinite Almighty Holy Spirit with Reverence Holiness in Spirit and Truth according to his Blessed perfect Nature and his holy Will and Word Q. 10. Hath God given us a Law for all things â— his Worship A. The Law of Nature is Gods Law and obâ—…geth man to that devotion to God and worship â—f him which is called Natural And the sacred Scripture prescribeth both that and also all those positive means or Ordinances of Gods Worship which are made necessary to the universal Church on Earth And as for the meer Accidents of worship which are no proper parts as Time Place Words Methods Gesture Vesture c. Gods Laws give us gèneral Precepts only telling us how to order them leaving it to humane Prudence and Church Guides to order them according to those general Rules Q. 11. Is à ll use of Images unlawful A. God did so much hate Idolatry and the Neighbourhood of the Idolaters made it so dangerous to the Israelites that he did not only forbid the Worshipping of Images but all such making or using of them as might become a snarâ— or temptation to any So that though it be lawful to make Images for Civil uses and when they are made to fetch holy Thoughts or Meditationâ— from them as from all other Creatures or thingâ— in the World yet in any case when they becomâ— a snare or danger being not necessary things â—… they become a sin to those that so use them as snare to others or themselves Q. 12. Is it lawful to make any Picture of God A. No for Pictures are the signs of Corporeal things and it is Blasphemy to think God likâ— a bodily Substance But it is Lawful to make sucâ— Pictures as of a Glorious Light from which oâ—casion may be taken of good thoughts concerniâ— God Q. 13. Is it lawful to make the Picture of Christ as Man or as Crucified A. The doing it as such is not forbidden nor the right use of it when done But the abuse i. e. the worshipping of it or of Christ by it is forbidden and the making or using such when it tendeth to such abuse and hath more of snare than profit Q. 14. Why is Gods Iealousie here mentioned A. To make us know that God doth so strictly require the great duty of worshipping him as the true God and hate the sin of Idolatry or giving his Glory to another or blaspheming him as if he were like to painted things that he would have us accordingly affected Q. 15. Why doth God threaten to visit the iniquities of the Fathers on the Children in this Command rather than in the rest A. God hath Blessings and Curses for Societies as well as for individual persons And societies are constituted and known by the Symbols of publick profession And as Gods publick Worship is the Symbol of his Church which he will bless so Idolatrous Worship is the Symbol of the societies which he will Curse and Punish And it was Specially needful that the Israelites should know this who could never else have been excused from the guilt of Murdering Man Woman and Child of all the Nations which they conquered had not God taken it on himself as judging â—hem to death for their Idolatry and other Crimes â—nd making the Israelites his Executioners Q. 16. But doth not God disclaim punishing the Children for the Fathers sins and say the Soul that sinneth shall die A. Yes when the Children are either wholly innocent of that sin or else are pardoned through Christ upon their true repentance and hating and renouncing their Fathers sins But not else Q. 17. Are any Children guilty of their Parents sins A. Yes all Children are guilty of the sins which their Parents Committed before their birth while they were in their loins Not with the same degree and sort of Guilt as the Parents are but yet with so much as exposeth them to just penalties Q. 18. How prove you that A. First by the Nature of the Case For though we were not Personally existent in them when they sinned we were seminally existent in them which is more than Causally or Virtually And it was thaâ— semen which was guilty in them that was after made a person and so that person must have the same guiltâ— 2. From the whole History of the Scripture which tells us of the Children of Cain the old World Sodoâ— Cham the Canaanites Saul David as an Adulterer Achan Gehazi and others punished for theiâ— Parents sins And the Jews cast off and Cursed oâ— that account to this day 3. And our common Original sin from Adam proveth it Q. 19. But our Original sin from Adam had anâ— ther cause God decreeing that Adam should stanâ— or fall for all his posterity A. We must not adde to Gods Word much leâ—… blaspheme him as if it were God himself that bâ—… a Decree or Covenant made all the world sinneâ—… save Adam and Eve If Adam had not sinned it would not have saved all or any of his Posterity unless they also had continued innocent themselves Nor did God make any promise to continue and keep innocent all Adams posterity in case he sinned not We sinned in Adam because we were seminally in him and so are our Children in us And who can bring a clean thing out of an unclean if it was essentially in it Q. 20. If we are guilty of all neerer parents sin will not our guilt increase to the end of the World and the
when the Ear is set open to ribald and defiling words Q. 17. How is the Tongue guilty of Uncleanness A. By the aforesaid filthy or wanton talk reading alluring Books using alluring words to others â—ut worst of all by defending extenuating or excuâ—â—ng any filthy Lusts. Q. 18. What are the chief Causes of this sin A. It is supposed that God put into Nature an â—rdinate Governable Appetite to Generation in Manâ—ind But that which rendereth it inordinate and unâ—â—ly and destructive is 1. Overmuch pampering â—â—e flesh by pleasing Meats and Drinks 2. Idleness â—ot keeping under the Body by due labour nor â—eeping the Mind in honest employment about our â—allings and the great matters of our Duty to God â—â—d of our Salvation which leave no room for Filth â—â—d Vanity 3. Want of a sanctified Heart and tenâ—er Conscience to resist the first degrees of the sin â—… Specially wilfull running into temptation Q. 19. By what degrees do Persons come to Forniâ—…ion A. 1. By the foresaid cherishing the Causes Apâ—…ite and Idleness 2. By this means the lustfull Inclinations of the â—â—esh grow as strong and troublesome in some as a â—…lent Itch or as a Thirst in a Feaver 3. Then an ungoverned Eye must gaze upon some tempting piece of Flesh. 4. And if they get opportunity for frequent privacy and familiarity and use it in immodest sights and actions they are half overcome 5. For then the Devil as an unclean Spirit gets possession of the Imagination and there is a strong inclination in them to think of almost nothing else but fleshly filth and the pleasure that their Sense haâ— in such immodest bruitishness When God should have their Hearts Morning and Night and perhapâ— at Church and in holy Actions this unclean Spiriâ— ruleth their thoughts 6. Then Conscience growing senseless they feaâ— nor to seed these pernicious flames with ribbaâ—… talk and Romances and Amorous foolish Playes and conversing with such as are of their owâ— mind 7. After this where their Fancy is infected theâ— study and contrive themselves into further temptation to get that nearness opportunity and Secrecâ—… which may encourage them 8. And from thence Satan hurryeth them usuallâ— against Conscience into actual Fornication 9. And when they are once in the Devil and â—… Flesh say Twice may be pardoned as well â—… once 10. And some at last with seared Conscience grow to excuse it as a small sin And sometimâ—… are forsaken to fall into utter Insidelity or Atheisâ—… that no fear of Judgment may molest them â—… others sin on in horror and despair Of whom the two there is more hope as having less quiâ—…ness in their sins to hinder their repentance Q. 20. What are the best Remedies against all Unchastity and uncleanness of Mind and Body A. 1. The principal is the great work of renewing grace which taketh up the Heart of man to God and maketh him perceive that his Everlasting concerns are those that must take up his Mind and Life And this work still mortifieth the flesh with the affections and lusts thereof 2. Another is to make it seriously a great part of â—â—r Religion to subdue and destroy all fleshly sinâ—ul lusts and not to think a bare Conviction or Wish will do it But that it requireth more Labour than â—o kill Weeds in your ground or to tame unruly Colts or Cattle 3. Another means is to resolve upon a constant â—iligence in a lawful Calling Poor labouring men â—re seldom so vicious in Lust as idle Gentlemen â—…e 4. Temperance and Fasting when there is need â—nd avoiding fulness and flesh-pleasing meats and â—rinks Gluttons and Drunkards are fitted to be â—oars and Stallions 5. To keep a Conscionable Government of the â—ye and Thoughts and call them off as soon as Satan â—empteth them 6. Above all to be sure to keep far enough from â—empting persons Touch them not Be not priâ—…te with them There is no safety when fire and â—…powder are long near Nor in an infectious â—ouse Distance is the greatest means of safety 7. Another means is to foresee the End and think what will follow specially think of Death and Judgement Consider what the alluring flesh will be wheâ—… the Small-pox shall cover it with Scabs or when iâ—… shall have lain a few weeks stinking in a grave Thiâ— must be But O the thoughts of the Judgment oâ— God and the torment of a guilty Conscience shoulâ— be more mortifying helps To go to the house oâ— Mourning and see the end of all men and see whaâ— the dust and bones of men are when they are caâ—â— up out of the grave and to think where the Soâ—… are and must be for ever methinks should cure thâ—… folly of Lust. Q. 21. Is it unlawful for Men and Women especially the unmarryed to set out themselves in such Ornaments of Apparel as may make them seem most comelâ— and desireable A. 1. The common Rule is to be cloathed witâ— decent but modest Apparel such as shews the Body without deceit to be what it is which is neitheâ— loathsome nor alluring 2. And persons must bâ— invited to conjugal desires by Truth and not by Dâ—ceit and by the matters of real worth such as wiâ—dom godliness patience and meekness and not bâ— fleshly snares For Marriages so contracted are likâ— to turn to continued misery to both when the Body is known without the Ornaments and deceiâ— and the diseases of the Soul become vexatious 3. But there is much difference to be made â—… the Time and Ends. A young Woman thâ—… hath a Suitor and intendeth Marriage may go furthâ—… iâ— adorning her self to please him that chooseth her â—nd a Wife to please her Husbands Eye than they â—ay do to Strangers where there is no such purâ—ose or Relation To use a Procatious garb to be â—hought amiable to others where it may become a â—â—are but can do no good is the act of one that â—ath the folly of Pride and some of the dispositiâ—n of a Harlot even a pleasure and desire to have â—…ose think them amiable desirable persons in whom â—… may kindle concupiscence liker than any good Q. 22. But may not a crooked or deformed person â—…de their deformity by apparel or other means A. Yes so far as it only tends to avoid mens disâ—…in in a Common Conversation But not so as to â—eceive men in Marriage-desires or purposes or praâ—â—ice Q. 23. What if ones Condition be such that Marâ—…ge is like to impoverish them in the World and cast â—… into great streights and temptations and yet they â—… a bodily necessity of it A. God casteth none into a necessity of sinning â—…ication must not be committed to avoid poverâ—… If such can by lawful means overcome their lust â—…er must do it If not they must marry though they â—…er poverty Q. 24. What if Parents forbid their Children neâ—…ry mariage A. Such Children must use all lawful means to â—…ke Marriage unnecessary to them But if
that men might not presume to set up any such things of their own on pretence of need or usefulness Q. 3. What doth this great Sacrament contain A. 1. The Parties Covenanting and Acting 2. The Covenant as on both parts with the Benefits given of God and the Duty professed and promised by man 3. The outward signs of all Q. 4. Who are the Parties Covenanting and Acting A. God and Man that is 1. Principally God the Father Son and Holy Ghost and Ministerially under him the Baptizing Minister 2. The party baptized And if he be an Infant the Parent or Owner on his behalf Q. 5. In what Relations is God a Covenanter with man A. 1. As our Creator and Governour offended by sin and reconciled by Christ whom his Love gave to be our Saviour 2. As Christ is our Redeemer and Saviour 3. As the Holy Ghost is our Rgenerator and Comforter sent by the Father and the Son Q. 6. In what Relation stands the person to be baptized A. As a Sinner miserable by guilt and pravity and loss of his blessed Relation to God but Redeemed by Christ and called by him and coming to receive him and his saving Grace Q. 7. What is it that God doth as a Covenanter with the baptized A. You must well understand that two Covenanting acts of God are presupposed to Baptism as done before I. The first is Gods Covenant with Jesus Christ as our Redeemer by Consent In which God requireth of him the work of mans Redemption as on his part by perfect Holiness Righteousness Satisfactory Suffering and the rest And promiseth him as the reward to be Lord of All and the saving and Glorifying of the Church with his own perpetual Glory II. A Promise and Conditional Covenant or Law of Grace made to lost Mankind by the Father and the Son that whoever truly believeth that is becometh a true Christian shall be saved Now Baptism is the bringing of this Conditional Promise upon mans consent to be an actual mutual Covenant Q. 8. And what is it that God there doth as an actual Covenanter A. First he doth by his Minister stipulate that is demand of the party baptized whether he truly consent to his part And next on that supposition he delivereth him the Covenant-gifts which at present are to be bestowed Q. 9. What be those A. 1. The Relation of a pardoned reconciled sinner and adopted Child of God or that God will be his God in Love through Christ. 2. A Right and Relation to Christ as his actual Saviour Head Teacher Intercessor and King 3. A Right and Relation to the Holy Ghost to â—e to Him the Illuminating Sanctifying quickenâ—â—g Spirit of Light and Love and Holy Life and deliverance from the Devil the World and Flesh â—nd from the Wrath of God Q. 10. What is it that God requireth of Man and â—e professeth A. That he truly believeth in this God the Father Son and Holy Ghost and Presently and Resolâ—edly consenteth to be His in these Relations taking â—im as His God and Father his Saviour and his Sanâ—tifier repenting of his sins and renouncing the â—ontrary Government of the Devil World and â—lesh Q. 11. What are the Outward signs of all this A. 1. The Water 2. And the Actions of both â—arties I. The Action of the Minister on Gods â—â—rt is to wash the body of the baptized with the Water which in hot Countreys was by dipping â—â—em over head and taking them up To signifie â—… That they are washed from the guilt of Sin by â—â—e Blood of Christ. 2. And are as dead and buâ—â—ed to sin and the World and Flesh and risen to a â—ew and Holy Life and heavenly Hope 3. And â—â—at by this act we are solemnly bound by God to â—â—e Christians II. The Action of the baptized is To be a wilâ—â—â—g receiver of this Washing to signifie his believâ—â—g and thankful receiving these free Gifts of Christ and his solemn self-engagement to be henceforth a Christian. Q. 12. Are Infants Capable of doing all this A. No They are personally capable of receiving both the sign and the Grace even Right to Christ and Life but not themselves of actual believing and covenanting with Christ. Q. 13. Why then are they baptized who cannot Covenant A. That you may understand this rightly yoâ— must know 1. That as Children are made Sinneâ— and miserable by their Parents without any act oâ— their own so they are delivered out of it by thâ—â— free Grace of Christ upon a Condition performeâ— by their Parents Else they that are visibly born iâ— sin and misery should have no visible or certain waâ— of Remedy Nature maketh them as it were paâ—… of the Parents or so near as causeth their Sin aâ—â— Misery And this nearness supposed God by frâ—â— Grace hath put it in the power of Parents to acceâ—â— for them the blessings of the Covenant and to eâ—ter them into the Covenant of God the Pareâ—â— Will being instead of their own who yet have noâ— to Choose for themselves 2. That Baptism is the only way which God haâ—â— appointed for the entering of any one into the Châ—â—stian Covenant and Church 3. That the same Sacrament hath not all the saâ—â— Ends and uses to all but varyeth in some things â—… their capacites differ Christ was baptized and yet nâ—â— for the remission of Sin And the use of Circuâ—cision partly differed to the Old and to the Inâ—ants 4. It is the Will of God that Infants be Members â—â— the Christian Church of which Baptism is the enâ—â—ance For 1. There is no proof that ever God â—ad a Church on Earth in any age of which Infants â—ere not members 2. The Covenant with Abraham the Father of the â—aithful was made also with his Infant Seed and â—ealed to them by Circumcision And the Females â—ho were not circumcised were yet in the Church â—â—d Covenant and when the Males were uncircumâ—â—â—ed forty years in the Wilderness they were yet â—embers of the Jewish Church And Deut. 19. the â—arents entered their little ones into the renewed Coâ—enant And Christ came not to cast all Infants out â—â— the Church who were in before 3. Christ himself saith that he would have gaâ—â—ered Ierusalem as a Hen gathereth her Chickens â—â—d they would not so that he would have taken â—â— the whole Nation Infants and all that were in beâ—â—re 4. And Rom. 11. it 's said that they were broken â—â—f by unbelief Therefore if their Parents had not â—een unbelievers the Children had not been broken â—â—f 5. And Christ himself was Head of the Church in â—…s Infancy and entered by the Sacrament then in â—…rce though as Man he was not capable of the â—…ork which he did at age Therefore Infants may â—… members 6. And he rebuked his Disciples that kept suâ— from him because of such is the Kingdom of God He would have them come as into his Kingdom 7. And plainly the Apostle saith to a
Atheists Sadducees or Infidels after And these are worse than common Infidels that never were baptized The Church is no Church if it be common to these 6. Some that continue a Nominal Christianity openly hate and persecute the Practice of it and live in common Adultery Perjury Murder And the Church is Holy and a peculiar People a holy Nation a royal Priesthood And Repentance and Obedience are necessary to the Church as well as Faith If therefore these notorious flagitious impenitent persons must be Members in Communion with the Church it will be a Swine-sty and not a Church a Shame to Christ and not an Honour If his Church be but like the rest of the World Christ will not be honoured as the Saviour of it nor the Spirit as its Sanctifier It is the Unity of the Spirit that all Christians must keep in the bond of Peace But these have none of his Spirit and therefore are none of Christs The Sacraments are Symbols of the Church as differenced from the World and Christ will have them be a visibly distinct Society 7. Communicants come to receive the greatest gift in the world Pardon Justification Adoption right to Heaven The Gospel giveth these to none but Penitent Believers To say that Christ giveth them to flagitious impenitent Rebels whose Lives say We will not have him reign over us is to make a new Gospel contrary to Christs Gospel which Paul curseth were it done by an Angel Gal. 1. 7 8. They are not yet capable of these precious gifts 8. The Objectors take no notice of 1 Cor. 5. 2 Thess. 3. Rom. 16. 16 17. Tit. 3. 10. Rev. 2. 3. where the Churches are reproved for suffering Defilers nor Heb. 13. 7. 17. 24. Luk. 12. 42. 42. 1 Thess. 5. 12 13. which describe the Office of Church-guides nor 1 Tim. 3. 4 c. where the governing of the Church and avoiding Communion of the Impenitent are described 9. In a word Christs Office Works and Law the Nature of the Church and Sacrament the Office of the Ministry the frequent Precepts of the Apostles and the constant practice of the Church in its greatest Purity down from the Apostles dayes do all speak so plainly for keeping and casting out Infidels and impenitent wicked men and for keeping the Church as a Society of visible Saints separated from the World that I can take him for no better than a Swine or an Infidel who would have the Church-Keyes cast away and the Church turned common to Swine and Infidels Q. 24. But it will make Ministers Lords and Tyrants to have such power A. 1. Some body must be trusted with the Power if the work must be done The Church must be differenced from the World Therefore some must trye and judge who are fit to be baptized and to have its Communion And who is fitter than those whom Christ by Office hath thereto appointed Would you have Magistrates or the People do it Then they must be prepared for it by long study and skill and wholly attend it For it will take up all their time Q. 25. Must Ministers examine People before they communicate A. They must Catechize and Examine the Adult before they baptize them and consequently those who were baptized in Infancy before they number them with adult Communicants or else Atheists and Infidels will make up much of the Church who will come in for worldly Interest This Examination should go before Confirmation or the publick owning of their Baptism But there is no Necessity of any more Examination before every Sacrament except in case of Scandal or when persons need and crave such help Q. 26. Who be they that must be Excommunicated or refused A. Those who are proved to be Impenitent in gross scandalous sins after sufficient admonition and patience And to reject such is so far from Tyranny that it is necessary Church-Justice without which a Pastor is but a Slave or Executioner of the sinfull will of others Like a Tutor Philosopher or Schoolmaster who is not the Master of his own School but must leave it common to all that will come in though they scorn him and refuse his conduct But no man must play the Pastor over other mens Flocks nor take the Guidance of a greater Flock than he can know and manage Much less be the only Key-bearer over many Score or Hundred Churches And least of all take upon him to Govern and judge of Kings and Kingdoms and all the World as the Roman deceiving Tyrant doth CHAP. XLVII Of Preparation for Death and Iudgment Qu. 1. HOw must we prepare for a safe and coâ—fortable Death A. I have said so much of this in my Family Book that to avoid Repetition I must refer you thiâ—her only in brief I. Preparation for Death is the whole work of Life for which many hundred years are not too long if God should so long spare and trie us And all that I have hitherto said to you for Faith Love and Obedience upon the Creed Lords Prayer and Commandements is to teach you how to prepare for Death And though â—ound Conversion at last may tend to Pardon and Salvation to them that have lived a careless wicked Life Yet the best the surest the Wisest Preparation is that which is made by the whole course of a holy obedient heavenly Life Q. 2. What Life is it that is the best Preparation A. 1. When we have so well considered of the certain Vanity of this World and all its pleasures and of the truth of Gods Promises of the Heavenly Glory as that by Faith we have there placed our chiefest Hopes and there expect our chief Felicity and make it our chief business in this world to seek it preferring no worldly thing before it but resolved for the hopes of it to forsake them all when God requireth it This is the first part of our preparation for Death II. When we believe that this mercy is given by Christ the Mediator between God and Man and trust in his Merits and Intercession with the Father and take him for our Teacher also and our Ruler resolving to obey his Word and Spirit This is the second part of our preparation for Death III. When the Holy Spirit hath shed abroad Gods Love upon our hearts and turned their nature into a habit of Love to God and Holiness and given us a Victory over that Love of the World and fleshly Prosperity and Pleasure which ruleth in the hearts of Carnal men though yet our Love shew it self but in such Mortification and endeavour and grief for what we want we are prepared for a safe Death But if the foretasts of Heavenly Glory and sense of the Love of God do make our thoughts of Heaven sweeter to us than our thoughts of our Earthly hopes and cause us out of Love to God and our glorified Redeemer and his Church and out of love to a Life of perfect Knowledge Love and