most promptly and apertly manifest the native and genuine sense In which part without boasting it may be said that the Protestants exceed the Papists and carry away the Palm Because their Interpreters are wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Occumenius saith in Eph. 5. to evert the propriety of speech and to turn all things into the uncertain conjectures of Allegories That what Epiphanius in Nicolaitis said of Origen we may say of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegorice explicâ—t quicquid potest He allegorized whatsoever he could Indeed it is said that he interpreted literally Matthew 19. 12. and in the same sense became an Eunuch himself And so the Papists in like manner interpret mostly in the Allegorie excepting that known place This is my Body with a far greater and more dangerous mistake than that of Origen's of that kind of Eunuchs But this Head is too general to be laid down without some necessary cautions Take these few 1. Augustini Regula tenenda est lib. 3. de doctrina Christiana Cap. 5 10 and 11. Cavendum est nè figuratam locutionem ad literam accipiamus vice versa nè locutio propria in figuratum sensum torqueatur Let 's take heed of taking figures literally and of wresting the proper sense into figures 2. It is to be supposed that some places of Scripture are true both in the Type and Antitype both in the literal and mystical sense And Verba sacrae Scripturae sunt praegnantia pariunt gemellos sensum geminum admittunt The words of Sâ—cred Writ are pregnant with matter very fruitful and sometimes bear twins and admit a double sense And 't is an unerring Rule in Divinity Scripture is alwaies to be expounded in the largest sense unless there be in or about the Text some particular restriction to limit it and thus those words Let another take his Office are true both of Doeg and Iudas 3. It is to be observed that in Prophecies some particulars agree to the Type and not to the Truth some to the Truth and not to the Type or to the Type in one sense to the Truth in another Take this Head because somewhat large in its particular branches 1. Some particulars agree to the Type and not to the Truth Psal. 40. 12. 2. Some to the Truth and not to the Type Psal. 16. 10. with Acts 2. 29. and 13. 35 36 37. 3. Or to the Type in one sense and to the Truth in another So in those Psalms wherein David is a Type of Christ As Psal. 2. and 16. and 22. and those in which Solomon as psal 45. and 72. Some things are spoken that must of necessity be understood of them in one Notion of Christ in another Of Pharaoh's Daughter espoused to Solomon and the Church to Christ the one typified by the other Psal. 45. the same may be said Gatak in Isa. 42. But how may we know when we are to interpret in the literal and when in the mystical sense These three Rules will in some measure direct us 1. The first is Augustines golden Rule Si praeceptiva locutio est aut flagitium aut facinus vetans c. If it be a precept forbidding any lewdness or commanding something profitable or beneficial there is no figure in the words Take eat this do in remembrance of me This do ye as oft as ye drink it in remembrance of me Indeed This is my Body c. cannot be taken in the literal sense for the reasons to be mentioned afterwards But take eat c. because a preceptive speech and commanding a necessary profitable duty and I am afraid a much neglected duty too we are not to suppose a figure in the words If there be sins of Omission as without controversie there are then those who have not communicated in this Ordinance or not frequently cannot but be found guilty of a dangerous sinful neglect Nothing but ignorance and Phanaticism in the most proper and literal sense can turn this divine precept into an Allegory Some are so fond as to think that this Precept imports no more than feeding upon Christ out of and in contempt of this Sacrament Such self-conceited Gnosticks cannot rationally expect the Churches welcom Eat O Friends drink yea drink abundantly O beloved And if ever such Spiritualists were really fed by Christ they were no doubt better fed than taught But if any man seem to be contentious we have not so learned Christ neither the Churches of God 2. When the Text taken properly affords a fit sense nor doth ought appear in the Context or other places collated that may cross it it is not safe running into metaphorical senses And thus we understand those Buyers and Sellers whom our Saviour cast out of the Tâ—mple Mat. 21. 12. in the Letter and not in the Allegory although some Novellists of our times giving way to their own luxuriant fancies have turned this and all the History of the Gospel into a mysterie or rather a groundless conceit of their own brains 3. Indeed when the words taken in the Letter are absurd and contradictory to sense and reason we must of necessity apply our selves to the figurate sense And surely he is bruitish and hath not the understanding of a man that will Interpret against all sense and reason Reason doth not contradict sense nor Faith reason but only correct them when they exercise themselves in great matters and in things too high for them and beyond their Sphear And 't is fit that sense should give place to reason and reason to Faith as it did in Abraham's case who Rom 4. 18. against Hope or rather beyond Hope as the words may be better rendred i. e. above all causes arguments and appearances of natural Hope such as reason and humane understanding could afford or reach to believed in Hope i. e. in Hope grounded upon the truth and power of God For although there be in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood yet there is nothing in it repugnant to right reason Although in this life and imperfect state we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glass darkly and do know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in part And Quoad nos there may not alwaies be ratio rei â—creditae yet there is alwaies ratio credendi Because infinite wisdom cannot be deceived and infinite goodness will not deceive And according to the forementioned Rules we may be satisfied against the Papists literal interpretation of that known place This is my Body 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the context to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it 2. Rule Let the fuller Scripture make out the shorter We must compare the shorter place with the
Sacraments and Prayer Q. What kind of means are these A. The outward and ordinary means Q. Why are the Ordinances called the outward means A. Because together with them he communicates his benefits by the inward workings of his Spirit Q. And why are the Ordinances of Christ called the ordinary means whereby he communicates his benefits to us A. Because he hath not wholly limited and bound up himself to his Ordinances but can communicate his benefits in an extraordinary way when and to whom he pleaseth Q. But may men reasonably expect Salvation without the diligent use of the outward and ordinary means A. No. Rom. 10. 13 17. Mat. 3. 7. Acts 2. 38 39 41. and 16. 30 35. Q. To whom are the outward and ordinary means made effectual for Salvation A. To the Elect Q. 89. How is the Word made effectual to Salvation A. The Spirit of God maketh the Reading but especially the Preaching of the Word an effectual means of convincing and converting sinners and of building them up in holiness and comfort through Faith unto Salvation Explic. Q. Who is it that makes the Word effectual to Salvation A. The Spirit of God Q. In what kind of exercise of the Word dâ—th the Spirit use to make it effectual A. In the Reading but especially in the Preaching of the Word Q. Will not the Word be effectual without the inward workings of the Spirit A. No. Ephes. 2. 17 18 22. 1 Pet. 1. 22. Iude vers 19. 1 Thes. 5. 19 20. and 2. 2 13. Q. How is the Word effectual to sinners A. To convince and convert them shewing them their woful and undone estate in themselves without Christ and turning them from sin unto God Q. How is it made effectual to the Saints A. To build them up in holiness and comfort Q To what doth the Word thus build them up A. To Salvation Q. Through what means A. Through Faith 2 Tim. 3. 15. Q. Will not the Word profit us then except it be mixed with Faith A. No. Heb 4. 2. Q Is the Conviction Conversion Sanctification and Consolation of sinners the work of the Spirit by the Word through Faith A. Yes Q 90. How is the Wâ—rd to be read and heard that it may become effectual to Salvation A. That the Word may become effectual to Salvation we must attend thereunto with diligence preparation and Prayer receive it with Faith and Love lay it up in our hearts and practise it in our Lives Explic. Q What must we do that the Word may become effectual to Salvation A. We must attend unto it with diligence 1 Tim. 4. 13. Acts 16. 14. Q. What is it to attend unto the Word with diligence A. To bend the mind and set the heart and affections wholly to it or to give that heed to it that will prepare the heart readily to receive it and to be delivered into the power of it Q. Are there not some things to be done before we attend to the Word A. Two things are here expressed 1. Preparation and 2. Prayer Q In Preparation what must be done A. 1. We must look well to our heart affections and mind that they be fixed composed and ordered and we must summon and call all that is within us together to this service that we may read and hear the Word of God acceptably with reverence and godly fear 2. We must follow the Apostle St. Peter's advice 1 Epist. 2. 1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings As new born Babes desire the sincere milk of the Word that we may grow thereby Q. And what else is here expressed to be done before we attend unto the Word A. 2. Prayer Q How must this be performed A. We must Pray 1. That God would open our eyes that we may behold wondrous things out of his Law 2. That the Word of the Lord may run and be glorified i. e. that we may receive obey and honour it with an holy unblameable answerable life as becometh persons professing godliness Q. What doth God require of us in our attending to the Word A. That we receive it Q How must the Word be received A. It must be received with Faith and Love Heb. 4 2. 2 Thes. 2. 10. Q What is it to receive the Word with Faith A. Soundly to believe the truth and goodness of it and to accept of both Q. What is it to receive it with Love A. To receive it willingly with all readiness of mind Acts 17 11. Psal. 119. 14 20 97 103 127 162. Q. And what doth God require of us after our attention to the Word A. He requireth of us two things 1. That we lay it up in our hearts 2. That we practise it in our lives Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22 26. Q. Will it nothing avail us to attend unto the Word to receive it and lay it up in our hearts except we practise it in our lives A. No. Q. And will the Word be effectual to our Salvatiâ—n if duely attended to received laid up in our hearts and practised in our lives A. Yes Q 91. How do the Sacraments become effectual means of Salvation A. The Sacraments become effectual means of Salvation not from any vertue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Explic. Q What other special Ordinances hath God appointed as the means of Salvation besides the Wâ—rd A. The Sacraments and Prayer Q Whence is it that the Sacraments become effectual means of Salvation A. 1. Negatively not from any vertue in them or in him that doth administer them Q. Do not the Sacraments work upon the Soul by their own nature or by the work done and the bare receiving of them A. No. Q. Doth not the efficacy of the Sacraments depend upon the goodness or badness of him that doth administer them A. No. Q How then do the Sacraments become effectual means of Salvation A. 2. Positively by the blessing of Christ and the working of his Spirit Q. In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation A. In them that by Faith receive them Mark 16. 16. Q. 92. What is a Sacrament A. A Sacrament is an holy Ordinance instituted by Christ wherein by sensible signs Christ and the benefits of the New Covenant are represented sealed and applyed to Believers Explic. Q. What did the Word Sacrament signifie in antient times A. It signified an Oath whereby Souldiers bound themselves to be true to their Captain and he in like manner bound himself to them Q. What is it now used to signifie A. Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us and we bind our selves to be
only the accidents remain so that there is length and nothing long breadth and nothing broad thickness and nothing thick whiteness and nothing white moisture and nothing moist sweetness and nothing sweet that is a long broad thick white moist sweet nothing The Priest pours out nothing but Lines and Colours when he pours out the Wine for these accidents of Bread and Wine are not in the Bread because that is avoided and vanisht and they are not in the Body of Christ as themselves say and yet it is plain this Bread and Wine do nourish the Body and is the Body nourished by meer accidents Can there be plainer contradictions 4. Can the same Body at the same time have his just Dimensions distance of parts symmetry proportion as the Body of Christ hath and yet not have these because all parts Yea the whole Body of Christ say they is in one and the self same point or crumb of Bread 5. Can the Body of Christ which is much greater be wholly contained in a Waâ—er or piece of Bread in his full Dimensions and that as many times as there are points crumbs drops in the Bread or Wine 6. Can the Bread be turned into the very Body of Christ and yet not any thing of that Bread become any thing of Christ nor the matter nor form nor accidents of Bread be made either the matter or form or accidents of Christ 7. Can the same thing as Christs true Body at the same time be wholly above it self and wholly below it self within and without it self Can it be moved and yet be still be carried from one place to another and yet not move be brought from Heaven to Earth and yet not come out of Heaven Who then can assure us that when Christ hung upon the Cross he was not walking somewhere else Crucified and not Crucified eaten and not eaten alive in one and dead in another place 8. What dishonour do these men render the Body of Christ obnoxious unto to be eaten by wicked men by brute Creatures by Mice by other vermine to be cast into some unclean place For so long as the form of Bread remains so long the Body of Christ is there though it be in the Mouth or Belly of a Mouse saith Hales and the rest of the Schoolmen who do one where or another acknowledge the most of these monstrous Absurdities and go about to heal and solve them Q. We shall surcease from raking further into the ingrateful sink whose Name Transubstantiation is but of yesterday in comparison and which dishonours the Body of Christ into a Monster destroyes the nature of a Sacrament and fills the world with dreadful Contentions and broils And shall now consider with our selves what may profitably be observed from all this What therefore may be observed upon the whole matter A. We may observe 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion 2. What contradictions and absurdities the common people do ignorantly and implicitly believe 3. What strong delusions even to believe lies God gives up learned men unto that refuse the simplicity of the truth for interests and politick ends 4. What a Mercy of God it is to deliver us from that Tyranny which leaves us no other choice but to swallow and digest such impossible things or to be sacrificed in flames and the Lord forbid the Re-entrance of that Religion among us which in all likelihood will cost us our Souls or our Lives Q. Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood After what manner are they partakers of them A. By Faith Q How understand you that A. As truly as the Minister gives them the Bread and Wine so truly doth God give them the Body and Blood of Christ that is the Crucified Saviour not by local motion but by real communication not to their teeth but to their Souls and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace and all the advantages that flow to them from the death of Christ. Q. 97. What is required to the worthy receiving of the Lords Supper A. It is required of them that would worthily partake of the Lords Supper that they examine themselves of their knowledge to discern the Lords Body of their Faith to feed upon him of their Repentance Love and new Obedience lest coming unworthily they eat and drink Judgement to themselves Explic. Q. How ought Christians to partake of the Lords Supper A. They ought to partake worthily that is suitably with a suitable frame of heart to this Ordinance Q. What is the great duty of those that would thus partake A. It is required that they examine themselves Q. How many things must they examine themselves about A. Five especially viz. 1. Knowledge 2. Faith 3. Love 4. Repentance 5. New Obedience Q. Must every one that cometh to the Lords Supper have Knowledge A. Yes Q Why is Knowledge necessary A. To discern the Lords Body Q. What other graces must they examine themselves about A. Their Faith Repentance and Love Q. In their examination what must they look after A. Two things especially 1. That they have these Graces 2. That the said Graces be in readiness for service and exercise that is that they so stir up these Graces of the Holy Ghost as they may be most profitably exerted in this most Sacred solemn Ordinance Q. Why is Faith necessary A. To feed on Christ. Iohn 6. 53. Q. Why is Repentance necessary A. Repentance for sin will fit them to receive and sweeten their receiving the benefits of Christs death to their Souls Q. Why is Love necessary A. Because they who have no Love to God and Christ and their Brethren are unfit to receive the pledge of Gods Love to themselves Q. What else must they examine themselves about A. New Obedience whether they propose and practise it in any good measure Q. Why is New Obedience necessary A. Because Christ only communicates the benefits of his death to them that obey him Q. What if any Communicants shall eat this Bread and drink this Cup of the Lord unworthily A. They shall be guilty of the Body and Blood of Christ Q. What danger is there in that A. All such Communicants eat and drink Judgement to themselves Q. 98. What is Prayer A. Prayer is an offering up of our desires to God for things agreeable to his Will in the Name of Christ with confession of our sins and thankful acknowledgement of his mercies Explic. Q. What are the parts of Prayer A. Confession Petition and Thanksgiving Q. And how many things are there as the matter of these A. Three our sins as the matter of our Confession our desires and wants as the matter of our Petition and our Mercies as the matter of our Thanksgiving Q. What is Confession A. A due acknowledgement of
extraordinary success it hath in the world which will convince a very Infidel that it is the very Word of God Q. What is the first witness of the Spirit A. 1. Antecedently The Spirit of Prophecy Q What mean you by that A. A continuance of wonderful Prophecies foretelling things to come so long before marked with their circumstances not doubtful like the Oracles of the Heathen or Merlins Prophecies but such as expressed the things and Persons by their Names which had all in their times their certain performance and therefore unto what can we attribute these infallible Predictions but to the inspiration of God Q. What is the second witness of the Spirit A. 2. Constitutively or inherently The Image and superscription of God as Coin is known by the Image and superscription it beareth or that unimitable character of Divinity not only imprinted on it but intrinsecally animating and constituting it Q. Wherein is the Image and superscription of God or that unimitable character of Divinity which animates and constitutes this Doctrine apparent A. It is apparent in the matter and the method and the stile Q. How is the Image of God apparent in the matter A. 1. As this Doctrine contains supernatural verities such Divine and wonderful Truths as could never enter into the heart of man to conceive them and the things the very Angels desire to look into Q. Declare this by some particular Instances A. It explicates unto us the Nature Properties and high Acts of God purely and holily 2. It describes the Person of Christ so fitly excellently and conveniently that if the mind of man consider it attentively it must acknowledge it doth exceed the reach of a finite understanding 3. It discovers to us the corruption and misery of man by nature the incomprehensible Love of God in Iesus Christ towards man that happy reconciliation if we may so speak of his Iustice and Mercy by his infinite wisdom ordaining Iesus Christ to be our Mediator 4. It unfolds the Covenant of Grace which God made with man after his fall all which can be drawn from no Fountain but Divine Revelation 5. It teacheth also the whole Duty of Man having Statutes and Iudgements incomparably wise and good the Gentiles themselves being Iudges Q. How is the Image of God apparent in the Method A. 2. As the Method of the whole Doctrine of the holy Scriptures set together is the most admirable and perfect in the world beginning with God in unity of essence proceeding to his Trinity of essential active Principles and of Persons and so to his Trinity of works Creation Redemption and Regeneration great things past finding out and wonders without number and all chiefly with special relation to mankind both in the estate of Innnocency and Apostasie Q. And how is the Image of God apparent in the stile of this Doctrine A. 3. As it is spiritual powerful and divine suited to holy ends and to the world of Persons to whom it is sent who are commonly ignorant and unlearned and so more generally useful than any other Doctrine in the world But withal containing such weighty concerning truths and profound mysteries as will belong to the most learned and to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Rom. 7. 12 14. Gal. 5. 19 to the end 1 Pet. 2. 11 12. Rom. 13. 13 14. 1 Cor. 6. 9 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 23 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 33 34. Mal. 2. 15 16. Matth. 19. 4 5 6. and 22. 25 31. 1 Tim. 1. 5 12. Psal. 19. 8 9. and 119 9 10 11. Joh. 7. 48 49. Luk. 1. 78 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 18. Q. What is the third Witness of the Spirit A. 3. Concomitantly The Multitude of evident uncontrolled Miracles wrought for this very end to confirm it Miracles being the effect of Gods own power and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures will convince any that are not willfully blind that these two Taâ—les of Testimony the holy Scriptures of the Old and New Testament as those Tables of Stone were written with the finger of God and were of divine Authority Q. But the gift of Miracles is ceased A. Although it be yet 1. The History of them is so certain from natural Principles that its unpossible there should be any deceit about them And 2. There need not be new Miracles to confirm the former and oblige men to believe them Q. Why so A. For then there must be mâ—re Miracles to confirm those and so on to the end of the world and then God could not govern the world by a settled Law which 〈◊〉 both absurd and blasphemous Q. What therefore is the fourth Witness A. 4. Subsequently The success of the Doctrine of the holy Scriptures to the Regeneration of a great part of the world is a surviving witness to the end of the world of its divine Authority Q. Of what use is this Testimony A. Of great use Q. Why so A. For he that is not able to examine the History which reports the Miracles to him may be able to find upon his Soul the Image of God imprinted by the Gospel and to know that the Gospel hath that in it self which it imprints upon others and that it cometh from God which leadeth men so directly to God And it is certainly Gods own means which he blesseth to so great and excellent ends Q Can we receive sufficient direction from our own Wisdom or the Light of Nature to come to glorifie and enjoy God A. No Q. Can we receive sufficient direction from Gods works of Creation and Providence A. No Q. Are not the Apocryphal Books Scripture nor any other but the Books of the Old and New Testament A. No. Q. Are not the Traditions of the Church to be received with equal reverence to the holy Scriptures A. No Q Must we call no man Father or Master upon the Earth A. No for one is our Father which is in Heaven and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father or Master upon the Earth Q. Is there not an infallible Judge of Controversies upon the Earth A. Christ and none else hath Aâ—thority to give Laws unto us and punish the refractory And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty Q. What would you say to such as should require you to follow the Judgement of Fathers Councils and learned Divines when you find it not agreeable to Scripture A. To the Law and to the Testimony if they speak not according to
this Word it is because there is no light in them Isa. 8. 20. Q. Is the Scripture plain enough to be understood even by the simple A. Yes Psal. 19. 7. and 119. 130. Q. Is the Word of God a dead letter of it self A. No Heb. 4. 12. Joh. 6. 63. Q. But do the things recorded in the Word of God concern us all A. Yes Rom. 15. 1 5. Matth. 7. 24. Q. Is there any other Rule besides the holy Scriptures to direct us how we may glorifie God and enjoy him A. No. Q. How prove you that A. 1. Because God never gave any other Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book if any man shall add unto these things God shall add unto him the Plagues that are written in this Book Q. What is the Form of speech here used to conclude this Book A. It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie and secondly an expression of the Absoluteness and perfection of it is order to publick use that it should be the only Prophecie given to the Christian Church which should bring divine authority along with it sent with a Commission from Heaven and not only proceeding from a publick Spirit but sent out with a publick Charge Q. What is that publick Charge A. As for all those to whom this Prophecy shall come I adjure them all that they neither add nor diminish nor change a tittle of it upon pain of Gods bringing on them the Iudgements that are here denounâ—ed against Gods greatest enemies and withal that they look upon it as the last Authoritative Prophâ—cie that is likely to come from Heaven to be a Rule of Faith to the Church Q. What other reason have you to prove that the holy Scriptures are the only Rule to direct us how we may glorifie God and enjoy him A. Because they are only able perfectly and without errour to direct us how we ought so to do Q. 3. What do the Scriptures principally teach A. The Scriptures principally teach what man is to believe concerning God and what Duty God requires of man Explica Q. What are the principal Heads of the Doctrine of the holy Scriptures A. The Doctrines that the holy Scriptures teach may be ranked into two Heads Q. What is the first principal Doctrine taught therein A. What man is to believe concerning God Q What is it â—o belieâ—e A. To assent or give credit to truths upon Authority of another Q. What is the second A. What duty God requires of man Q. What is meant by the duty which God requireth of man A. That which is Gods due or that which we owe to God and are bound to do as we are his Creatures Subjects and Children Q Dâ— the Scriptures teach us all matters of Faith or all that we are bound to believe A. Yes Q. And all matters of practice or whatsoever we are bound to do A. Yes Q. Is not a Christian then bound to believe any thing as a point of Faith but what is taught in the holy Scriptures A. No Q Nor bound to do any thing as necessary to Salvation but what is taught in them A. No Q. 4. What is God A. God is a Spirit infinite eternal and unchangeable in his Being Wisdom Power holiness justice goodness and Truth Explic. Q What are we to believe concerning God A. We are to believe concerning his Being and nature that he is a Substance and a Spirit or that he is a spiritual Substance Q. Why is God called a Spirit A. 1. Negatively because he hath no bodily Substance 2. Affirmatively and positively because he is a pure active life intelligence and will Q. Are not Angels and the Souls of men Spirits A. Yes Q. How then is God distinguished from Angels and the souls of men A. God is an infinite eternal and unchangeable Spirit Angels and the Souls of men are finite Spirits buâ— of yesterday and changeable Q. But since Angels as well as the Souls of men are finite how are they to be distinguished A. Angels are pure Spirits and have no commerce or society with Bodies which the Souls of men have being in the most intimate conjunction with them And though in the separate state they do subsist and live without them yet because their happiness or misery is not compleat without them the souls of the Iust already made perfect in holiness will be carried out with strong inclinations unto and earnest expectation of re-union with their Bodies to be together made perfect in happiness in good measure pressed down and shaken together and running over And in the souls of the unjust there shall be a fearful expectation of reunion with their Bodies as of a certain approaching unavoidable and utterly undoing evil to fill up the measure of their misery suffering together the vengeance of eternal fire Or more briefly God Angels and the souls of men may be thus distinguished Angels are created Spirits compleat As Angels are created Spirits they are distinguished from God who is a Spirit uncreate or the Creator of all or the God of the Spirits of all flesh As Spirits compleat they are distinguished from the souls of men which in their compleat subsistence require Bodies which Angels do not and may therefore be called Persons or compleat subsistences Q. What else are we to believe concerning God A. We are to believe concerning his attributes that they are of two sorts 1. Incommunicable 2. Communicable Q. What and which are his Incommunicable attributes A. His Incommunicable attributes are such as are not partaken of by the Creatures or that cannot be communicated to them such are these his Infiniteness Eternity and Vnchangeableness Q. What is it to be Infinite A. To be without end bounds or limits Q. What is it to be Eternal A. To be without beginning or succession or end of time Q. What is it to be unchangeable A. To be alwaies the same without any alteration Q. What and which are the Communicable attributes of God A. His Communicable attributes are such as in a measure are partaken of by the creatures or may be communicated to them such are these his Wisdom Power Holiness Iustice Goodness and Truth Q. But are they in the same manner in the Creatures as in God A. No. Q. After what manner are they in the Creatures and how are they in God A. God is Inâ—inite Eternal and unchangeable in them and the Creatures are not Q. May then Gods Incommunicable Attributes be applied to and spoken of the Communicable A. Yes they may Q. How is God said to be Infinite Eternal and Unchangeable A. 1. In his Wisdom Q. What is the Wisdom of God A. The Wisdom of God is his Essential property whereby by one simple and eternal Act he knoweth both himself and whatsoever is
or they do not If they do then they worship false Gods and are guilty of gross Idolatry there being no similitude or likeness of the true God If they do not then is ignorance the Mother of that Dâ— votion and with the Samaritans they worship they know not what Or if they do worship the true God they worship him ignorantly and know not the manner of the God that made the Heavens and the Earth Deut. 4. 12 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings 7. 26. Q. Why can there be no manner of similitude of the true God A. Because he dwelleth not in Temples made with hands and is the unapproachable invisible God Acts 17. 24. 1 Tim. 6. 16. Q. The Papists worship God by Images the Protestants worship God without them which way therefore are we to worship the true God A. The way the only infallible Judge of Controversies hath declared unto us Q. Is the Pope this infallible Iudge A. There is no infallible Judge upon Earth and the Pope being but the Hâ—ad of a Party the supream Head of the Romanists neither he nor they can be Judge in their own Cause Iam. 4. 12. Mat. 23. 9 10. Prov. 18. 17. Q. Who then is the infallible Iudge of Controversies A. Christ the only begotten Son which is in the bosom of the Father He is the only infallible Judge of Controversies who hath told us all things and wâ— have his Determinations upon Record Q. Where are his Determinations Recorded A. In the holy Scriptures Q. What are his Determinations concerning God and the manner of his worship A. They are 1. Negative that God dwelleth not in Temples neither is to be worshipped by Images made with mens hands Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative viz. That God is a Spirit and that they that worship him must worship him in Spirit and truth Ioh. 4. 23 24. Q What other sin is chiefly forbidden in this Commandment A. Superstition Q. What is Superstition A. Superstition in the proper and strict notion of the word is the worshipping of Idols or dead men Act. 17. 22. But this is the same with that Idolatry the giving that worship and glory to others which is due to God alone which is forbidden in the first Commandment Q. What is therefore Superstition in the 〈◊〉 generally received notion and as it is forbidden in this Commandment A. It is when things are either abhorred or observed with a zealous or fearful but erroneous relation to God by means of which the superstitious serve either the true God with needless Offices or defraud him of necessary Duties or bestow such honours and service upon others as is proper for and should be peculiar for him only Or More plainly thus It is the worshipping of God in any other way or by any other means than what he hath appointed in his Word called Ordinances the Commandments and Doctrines of men Q. How manifold is this Superstition A. Twofold Affirmative and Negative Q. What is Affirmative Superstition A. That whereby the Superstitious serve the true God with needless Offices Q. And what the Negative A. That whereby men out of a sâ—â—â—pulous Conscience or ignorant fear of displeasing God abstain from things lawful and laudable as sinful and ungodly Q. Doth the Scripture warrant this distinction A. Yes Q. 1. What is the Idolatry and Superstition of the Church of Rome A. The worshipping of the Bread and Wine in the Eucharist out of a false and groundless perswasion that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels and particularly of the Virgin Mary which hath now for some Ages been a principal part of their Religion 3. Their worshipping of Images Which practice notwithstanding all their distinctions about it which are no other but what the Heathens used in the same case flies as full in the face of the second Commandment as deliberate and malicious killing of a man is against the sixâ—h Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting and ab staining from Flesh in Lent Their superstitious Holy-daies Their adding Cream Oyl and Spittle to the water in Baptism and their Baptizing of Bells Their praying upon Beads and mary more superstitious customs For which there is not the least command in the Scriptures Q. What if the Doctrine of Transubstantiation be not true A. Then by the confession of several of their own learned Writers they are guilty of gross Idolatry Q. Doth not the Bread in the Communion remain Bread after the words of Consecration A. Yes the Scripture expresly calls it so after the words of Consecration 1 Cor. 11. 26 27 28. Q. But what if the Bread be transubstantiâ—te and turned into the very Body of Christ A. Then all mens senses are deceived in a plain sensible matter wherein 't is as hard for them to be deceived as in any thing in the world Q. Why so A. For two things can hardly be imagined more different a little bit of Waâ—er and the whole Body of â— man Q. But what if the Testimony of sensâ— be not to be relied upon A. Then no man is sure that Christianâ—ty it self is true Q. Why so A. For the utmost assurance that the Apostles had of the Truth of Christianity was the Testimony of their own senses concerning our Saviours Miracles Q. And what if the Testimony of sense 〈◊〉 to be relied upon A. Then it plainly follows that no man no not the Apostles themselves had more reason to believe Christianity to be true than every man hath to believe Transubstantiation to be false Q. But if the case be so plain a man would think that at least the Teachers and Guides of that Church should be sensible of it A. Why they are so and afraid the People should be so too and therefore by their corrupt Glosses and Phâ—risaiâ—al Traditions in their interpreting the holy Scriptures they tye up and keep the Pâ—ople in ignorance of the true meaning of those places which do more expresly condemn their damnable Idolatrous practises and their superstitious customs and in their ordinary Caâ—â—chisms and Manuals of Devotion they leave out the second Commandment and divide the tenth into two to make up the Number lest if the common people should know it their Consciences should startle at the doing of a thing so directly contrary to the plain command of God Q. And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry is as if he denied the whole Law A. Yes Q. But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation that Monster aâ—d shame of humane nature and the other Blasphenies and absurd Doctrines of the Papists they do all unanimously betake themselves to the authority of their Church as their main and last Refuge and tell us
as implied in the godly practice of this Eunuch the Doctrinal truth to be insisted upon as more express is this Doct. That we ought not to content our selves with the bare reading of the holy Scriptures but should labour to understand what we read of them And here you have 1. The proof of this Doctrine 2. Some Rules for the better understanding the holy Scriptures 3. The Application 1. This Doctrine is proved 1. By the practice of the Church of God in all Ages Read Neh. 8. 8. and this practice was not abrogated by Christ or his Apostles but ratified and confirmed Christ expounded to the two Disciples that went to Emaus in all the Scriptures the things concerning himself And you find Christ reading the Book of Esaias the Prophet and expounding that Scripture of himself as that day fulfilled in their ears by his Preaching to them You find the Apostle Iames alledges this why they should not require or force them to be Circumcised who from Gentiles turned Christians for Acts 15. 21. saith he Moses of old hath in every City them that Preach him being read in the Synagogues every Sabbath day As if he had said Nor need we Jews to fear that this will bring a contempt upon Moses or our Law For the contrary appears by the Christian practice even where these Proselytes of the Gentiles are there the Books of Moses as hath been customary from of old are still continued among them to be read aloud in the Synagogue every Saturday to which the Council of Laodicâ—a did after add the reading of a Chapter in the New Testament to signifie their respect to the Mosaical Law and their not offering it contempt among the Proselytes though they did not require them to be Circumcised And Acts 13. 15 c. you may read Paul's approbation continuation and recommendation of this laudable custom to us by his own practice And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ he hath promised his special presence with Ministers unto the end of the world Now to him that shall Question this in our daies I shall give him the two Disciples answer to Christ art thou only a stranger in Ierusalem and hast not known the things which have been and are of ordinary practice with us every Lords day 2. By the command of God Ioh. 5. 39. with Prov 2. 4 5. Till I come give attendance to reading to Exhortation to Doctrine i. e. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming Believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers Some few Rules for the better understanding and our more profitable reading the holy Scriptures And these are either Antecedent Concomitant or Subsequent 1. Antecedent Rules 1. We must pray and beg of God wisdom to understand the Scriptures We must pray with David that God would open our eyes that we may behold wondrous things out of his Law We must pray that God would acquaint us with the mysterie of the Gospel For if the Gospel be hid it is hid to those that are lost 2. We must lay aside all vain conceit of our own wisdom be humble and hearken to God alone speaking in the Scripturâ—s God hath so disposed the way to Heaven that the most ignorant and most humble not the most illuminate and most proud shall be most ready to receive and embrace the Gospel And we must account our own wisdom foolishness that we may know the holy Scriptures which are able to make us wise unto Salvation We must lie low in the fight and sense of our own ignorance arguing thus with our selves Have we lived so long and read the Scriptures so often and know so little of them Let us thus be wail our ignorance for the humble God will teach The rain falls upon the Rock but rests not there that it may make the Valleys fruitful Divine heavenly wisdom will not rest upon a proud heart but will enrich the lowly with its treasures We must hearken to God alone speaking in the Scriptures Humanum est errare there is no infallible Judge upon Earth If any man Preach any other Doctrine unto us than that we have received from the Canonical Scriptures let him be accursed If Pope or Council or Pope and General Council agreeing together decree or determine any thing against or besides the holy Scriptures Let God be True and every man a Lyar in this case we are not to attend to a Thus faith a Father or a Pope or Council c. but to a Thus saith the Lord. 3. We must go to the Scriptures without prejudice Non reâ—erendus est sensus sed auferendus We must not bring but take our sense from the Scriptures lest we wrest them to our own destruction Take care no body plunder you rob you of all that you have your principles of Christian knowledge through Philosophy or by such vain empty frothy pretended knowledge and wisdom which the Gnosticks of old talked so much of taken out of Pythagoras together with the observances of the Mosaical Law and very distant and contrary to Christian Divinity 4. We must go to the Scriptures with a mind purified by Faith and Repentance and in which is the study of Piety We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life 5. We must go with reverence and love of the truth We must go with reverence to the holy Scriptures because of their Author and matter We must go to the Scriptures as to the Oracles of God and the Laws of Heaven the which we must stand in awe of and be subject to for Conscience sake We must go with the love of the truth although it be against flesh and blood and thwart and contradict self and carnal interest in the world The want of this love of the truth is given as the reason of that fatal miscarriage of the Gnosticks those carnal Christians 6. We must go to the Scriptures with full purpose of heart to do the Will of God Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom Psal. 111. 10. Prov. 1. 7. Quia finis Scripturae non est nuda scientia sed praxis 2. Concomitant Rules 1. Non est recedendum à litera legis absque summa necessitate When the words of Scripture may without any incommodity or incongruiâ—y be taken properly and as they sound and lie in the Text they ought to be so taken neither are they to be inflâ—cted to metaphors or other Tropes or improper senses unless when out of the words taken properly some absurd interpretations should from thence be elicited Aug. Hence it follows that they are the best Interpreters who
the Câ—mmandments of God Ps. 103. 17 18. Dan. 9. 4. 9. Assure your selves if you neglect this duty God will require their blood at your hands Gen. 9. 5. with Acts 20. 26. It is here with Parents as with Ministers if you do not warn and teach them God will require their blood at your hands Ezek. 3. 18. Object But teaching is the work of the Minister Answ. It is not only his but yours his in publick yours in your Families 10. Sin and corruption is so inherent in Children in their nature that all the care of Ministers in publick and Parents at home will be little enough to heal this plague of original corruption This plague is like the Leprosie There must be scraping and if cleansing will not do there must be pulling down So that you see all is little enough without teaching your Children may perish and you smart for it Object 1. But Children may do well that are not thus carefully instructed Answ. 1. They may do well as to the outward man they may prosper in the world God may cause his Sun to shine upon the unjust and the unthankful But Parents are to wish that their Children may do well as to the inward man and prosper in their Souls as John for his friend Gaâ—us 3 Joh. 2. 2. They may perish eternally for want of Knowledge Hos. 4. 6. 3. If some Children happen to come to good no thanks to such careless graceless Parents that neglect instruction at home Object 2. But we have known them that have been taught well enough to have made bad proof A. 1. This is too sadly true to be denied But the fault may be in one of the Parents by their bad example And Children as well as the conclusion in syllogizing will follow the worse and weaker part yet this is blame-worthy in Parents 2. Good Parents have severely smarted for their neglect of strict Discipline in their Families and their over great fondness in cockâ—ring their Children as you may read in Eli and David 1 Sam. 3. 13. 2 Sam 13 and 14 and 15. 1 Kings 1. 6. 3. But if the Children of good Parents prove bad this should make us more diligent If a Garden well weeded and kept down prove thus ill Is this any encouragement to sloth but rather a spur to double diligence Two or three Motives to excite to the Duty of Catechizing Let it be remembred that you are not perswaded to invade the ministerial office or to become of this or that Opinion or Party but to fall forthwith upon the practice of a manifest yet indispensable Duty 1. How doth the love of God dwell in your hearts when they are hardened against your Children Simon lovest thou me then feed my Lambs They are Gods Children and therefore you must bring them up in the â—â—ture and admonition of the Lord. The Children of any in Covenant with God are called his Children Ezek. 15. 21. When the woman of Samaria knew Christ she desired that all her Neighbours might also know him 2. Are they not your Children You shall diligently teach them to your Children they are bone of your hone and flesh of your flesh Are we to instruct one another and not our own Children 3. What a comfort will this be to you if you faithfully discharge this most profitahle Duty For 1. Such Parents shall have joy of their Children Prov. 23. 24. Ruth 4. 15. David and Bathâ—sheba had much comfort of Solomon which they had not of their other Children 2. You shall have spiritual rejoycing 2 Joh. 4. 3. You will gain a good evidence of the truth of grace in your hearts 4. You that thus propagate piety shall sow good seed that will endure to many Generations Jer. 33. 18. 5. You may avoid many crosses and heart-breaking sorrows which negligent Parents ordinarily meet with Abraham taught his Children and see what comfort he had of them He had a numerous Family 318. instructed Servants born in his own house Gen. 14. 14. and yet no disorder or disturbance there He had a numerous Family and yet a peaceable Family 1. Abraham Circumciseth Ishmael and yet it was a painful Sacrament 2. Isaac makes no oppâ—sitiâ—n when to be made a sacrifice to the Will of God 3. Yâ—u have a religious Servant Gen. 15 and 24. 4. At his death he gives what portions he pleaseth and yet you find no discord among them Gen. 25. 5 6. As you therefore desire peace in your Families and in after Generations bring them up in the fear of the Lord. On the contrary you Parents that teach your Children Arts and Trades and not Gods Commandments why you are making way for your own cross and vexation what heart-breaking will they be to you As 1. In their matching Prov. 17. 21 25. Gâ—n 26. 34. 35. 2. Their sins will be put upon your score and have you not sins enough of your own 3. Their perishing will be put upon your account Oh what fretting and cursing will there be at your meeting your Children in Hâ—ll Have you not heard of Children that have cursed Parents upon the Gallows Oh when the Word of God tells you that some evil will befall your Children how should this trouble you As it was said of Jeroboam that he made Israel to sin for all that succeeded pursued his sins even so you by your cursed ignorance negligence and slâ—th may propagate sin and misery from Generation to Generation to your Children We are to look upon this duty as one of the prime Ordinances of divine institution there was Family teaching before there was any other teaching 'T is the opinion of an eminent Divine that more Children are seasoned with grace by iâ—steâ—ction of Paâ—ents than by preaching Towns are made up of Families and where they are wicked in Towns Kingdoms cannot â—e righteous Our misery begins in bad Families This duty of Catechizing therefore is of as great weight as any which is commanded in the word of God Thus far he whose name I shall conceal because I have published it without his privity and consent though I hope not against his liking and approbation If any of you shall please diliâ—ently and impartially to examine Concordâ—nces and most Catechisms you will soon find that the former do furnish us rather with sounds than sense and that in the latter upon comparing the truths and the alledged Texts together there is so wide a distance that you will the better perceive the dâ—fficulty of our present undertaking notwithstanding all the forementioned helps than at first possibly you have imagined If you find any pertinency of the Scriptures produced for confirmation of the truths they refer unto in this Explication I know it will be acceptable to you and it is no less than what I have endeavoured after If you espie many proofs under any Principle of Religion it is either because that the truths there are more weighty or that the cavils against them are more
than ordinary If you expected the Scriptures at large the numerosity of them gives you the reason against that I had once some thoughts of illustrating the mysterie of the Trinity of Persons by some apt Figure or Resemblance and of placing it in the Catechism but for the avoiding of all occasion of offence to the weak I have affixed it here And of all Figures Keplers Circle seems most artificial and correspondent with this glorious mystery IN this Scheme or Figure you have a Center and a Circumference and an Inter space and yet but one Circle So that there are three Persons and yet but one God These three are not divided For it is not a Center or Interspace separate from the Circumference But these are distinguished in their incommunicable properties in their order and in their operation upon a supposition of motion The Center is the beginning as is easie to be observed in drawing the Circle the Circumference is a resultance from the Center alone the Interspace from the Center and the Circumference These are Co-equal the Center and the Circumference and the Interspace are equidistant every where each one from other And the Center is no more a Circle without a Circumference than the Circumference and Interspace without a Center Consubstantial The Center is constituent of the Circle not a part from but together with the Circumference and the Interspace Co-eternal It is no Center without a Circumference and no sooner is the Circumference drawn but you find the Interspace Doubtless there is Vnity in Trinity in all things had we but light and eyes to espy it You will find annexed to the Explication a Discauâ—se out of Acts 8 30. where you will meet with some Rules which have obtained in Divinity for your better understanding and more profitable reading the holy Scriptures If you be of that select numbâ—r that cannot content your selves with bare reading but labour to understand what you read they are chiefly and more especially designed for you And that you may understand what you read and remark in your course of reading the Sacred Scriptures those truths more distinctly which will make you wise to Salvation is the main purpâ—rt and intent of this little piece and intense desire of its Compâ—ser Your Friend for Eternity A Short and Plain EXPLICATION OF THE ASSEMBLIES SHORTER Catechism Quest. 1. WHat is the chief end of Man Answ. Mans chief end is to glorifie God and to enjoy him for ever Explicat Q. What do you mean by Mans chief end A. That which God did chiefly intend or aim at in making Man and which Man is chiefly to intend Q. Is Mans chief end to seek himself A. No Q. Is it to enjoy the pleasures profits and preferments of this World A. No Q. Is it to glorifie God and to enjoy him â—or ever A. Yes Q. What is Mans chief Duty A. To glorifie God Q. What is it to glorifie God A. To order all our actions to that end that God might have the Glory Q. What is Mans chief happiness A. To enjoy God for ever Q. How doth Man enjoy God A. Two waies 1. Here in this life by an holy Communion with him in the Duties of his Worship and in an upright Conversation 2. Hereafter in the life to come in a glorious and immediate Communion with him in his Kingdom Q. May a man have another subordinate or less principal end besides the glorifying of God and enjoying him for ever A. Yes Q. What do you mean by a subordinate end A. That which a man intends or aims at in order to another end or for some further end Q. May a man make any thing else his ultimate or principal end besides glorifying and enjoying God A. No Q. Is the glorifying of God and enjoying him for ever mans subordinate end or else his ultimate and chief end A. Mans chief end Q. Why are the glorifying of God and the enjoying him for ever joyned as one chief end of man A. Because God hath inseparably joyned them together so that men cannot truly design or seek the one without the other Q. What Rule hath God given to direct us how we may glorifie and enjoy him A. The Word of God which is contained in the Scriptures of the Old and New Testament is the only way to direct us how we may glorifie and enjoy him Explic. Q. What direction must we follow that we may aright glorifie God and enjoy him for ever A. We must follow the Rule God hath given us Q. What Rule is that A. The Word of God Q Why is the Word of God called our Rule A. Because all Doctrines which we are bound to believe must be measured or judged of and all duties which we are bound to practise must be squared or conformed unto this Rule Q. Where is the Word of God contained A. It is contained in the Books of the Old and New Testament Q. How are these Books called A. They are called the holy Scriptures Q. Why are these Books so called A. Because they were written by Pen-men inspired by God infallibly to that end Q. How do you know that the Books of the Old and New Testament are the Word A. The Papists grant the Protestants that all the Books which they receive are the certain Word of God Q. But how will you convince an Infidel that the Doctrine taught in these Books is the certain Word of God A. The Testimony of the Church is of great weight and importance in this matter By the Church we understand the whole company of Believers who have professed the true Faith whether those who received the Doctrine of the holy Scriptures from the Prophets and Apostles or those who lived after whose Testimony 1. Is profitable to prepare the heart and to move it to believe 2. And of all humane Testimonies whereby the Author of any Book that hath is or shall be extant can be proved the greatest both in respect of the multitude wisdom honesty faithfulness of the witnesses and the likeness constancy and continuance of the Testimony it self 3. But this Testimony is only humane 4. Not the only nor the chief whereby the Truth and Divinity of this Doctrine is confirmed 5. Neither can it be the ground of Divine Faith and Assurance And therefore besides this Testimony There are four other several infallible Testimonies of Gods Spirit which though each of them alone is convincing yet all together make up that full evidence that will be Ground of Divine Faith and Assurance to an Infidel Q. Which are those four witnesses A. They are 1. Antecedently The Spirit of Prophecie foretelling things to come so long before 2. Constitutively or inherently The Image of God that unimitable character of Divinity which animates this Doctrine 3. Concomitantly The multitude of evident and uncontrolled Miracles wrought for this very end to confirm it And 4. Subsequently The