57. Which is the fourth Commandment A. The fourth Commandment is Rememmber the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto the Lord. Explic. Q. Doth the fourth Commandment require any special time to be kâ—pt holy A. Yes Q. What time A. Such set time as God hath appointed in his Word Q. What mean you by a set time A. Such a time as is set apart for Gods worship only and wholly all business being laid aside Q. Doth the fourth Commandment then determine of the special time for divine worship as the three foregoing Commandments do of the Object means and manner of worship A. Yes Q. In whose power is it to appoint times for worship A. God who appoints the worship appoints also the time for it in his Word he hath not deputed any of this Power to any other Q. Hath God left us to keep what time we please A. No. Q. What proportion of time hath God more solemnly set apart for his worship A. One whole day in Seven Q. Is this Commandment to be understood of the seventh day in order so as to be limited to the last of the seven or is it to be understood of a seventh in number that is One in Seven A. It is to be understood of a seventh in number and this proportion of time the Gospel-Law never repealed Q. Is the fourth Commandment then a moral precept that is to say of perpetual force binding Christians now as well as the Iews heretofore to the observation of it A. Yes Q. How is this day to be spent A. As an holy Sabbath unto God Q. What is meant by that A. It is meant that we spend this whole day to Gods glory as he hath commanded us Deut. 5. 12. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbâ—â—â— A. From the beginning of the World to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Explic. Q. How long did God appoint the seventh day of the week to be the weekly Sabbath A. From the beginning of the World to the Resurrection Q. Was it not only from the time of the giving of the Law by Moses A. No it was ordained for man in Paradise in the beginning of the World Q. Is that to continue or is it changed A. It is changed to the first day of the week Q. But why do you observe the first day of the week when the Commandment speaks of the seventh A. In memory of Christs rising from the Dead on the first day that he might enter into his glorious rest having here finished his work of Redemption For which there is the example of the holy Apostles and the Church of God Q. Is this day any more to be changed â— is it to continue A. It is to continue to the end of the World Q What is it câ—lled A. The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath Q May it be lawfully so called A. Yes it is no where forbidden to be so called though the most proper Name be the Lords Day Rev. 1. 10. Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other daies and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of Necessity and Mercy Explic. Q. Is the Sabbath to be sanctâ—fiâ—d A. Yes Q. In what sense is God said to sanctifie the holy Sabbath A. In making it holy by way of Consecration Q. In what sense are we said to sanctifie the Sabbath A. In keeping it holy by way of application viz. applying it to those ends and exercises for which God did consecrate it Q. What is required that the Sabbath may be sanctified A. Two things 1. Resting is required Q. What kind of resting must it be a meer civil rest A. No. Q. Or a meer carnal and bodily resting such as the Ox and the Ass must have on the Sabbath A. No Q. What kind of resting then is required on the Sabbath day A. An holy resting Q. How long must this be A. All that day Q. From what must we rest from spiritiual employments and recreations A. No. Q. From what then A. From worldly employments and recreations Q. When may these lawfully be used A. On other days so we use them aright Q. What else is required that the Sabbath may be sanctified A. 2. Spending the time in the exercises of Gods worship and this makes the rest to be an holy rest Q May we stay at home and spend our time in the private exercises of Gods worship with the neglect of the publick A. No Q. May we not rest satisfied in giving attendance on the publick worship but must we be also careful at home in private A. Yes Q. How much time must we spend in the publick and private exercises of Gods worship A. The whole time except so much as is to be taken up in the works of necessity and mercy Q. What do you mean by works of Necessity A. Such as could not be done before and cannot be deferred until after the Sabbath Q. How are we to perform the duties of the day A. 1. We are to perform the publick and private exercises of Gods worship on the Sabath day 1. With sincerity having a single respect unto the honour and glory of God whose day the Sabbath is Isa. 58. 13. 2. With reverence and that both of body and mind Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28 29. Isa. 66. 1. 3. With diligence and attention Acts 16. 13 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit Rom. 12. 11. 5. With delight Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness and without anxiety of mind and doubtful scrupulosity Rom. 12. 8. Mat. 12. 11 12. Q. 61. What is forbidden in the fourth Commandment A.
The fourth Commandment forbiddeth the omission or careless performance of the duties required and the profaning the day by idleness or doing that which is in it self sinful or by unnecessâ—ry thoughts words or works about worldly imployments or recreations Explic. Q. What are the chief siâ—â— forbidden in the fourth Commandment A. The chief sins forbidden in the fourth Commandment are 1. Idleness which is either 1. The omission of the duties required which are works of Piety Necessity and Mercy when men spend not the day in the exercises of Gods worship and out of superstition forbear works of Necâ—ssity and Mercy or 2. The careless performance of the duties of the day when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears nor are servent in Spirit serving the Lord. 2. Profaneness or the defiling the Sanctuary by doing that which is in it self sinful on the Sabbaâ—h day Ezek. 23. 38 39. 3. Earthly-mindedness by unnecessary thoughts words or works about worldly employments or recreations Isa. 58. 13. Q 62. What are the reasons annexed in the fouâ—th Commandment A. The reasons annexed to the fourth Commandment are Gods allowing six daies of the week for worldly employments his challenging a special propriety in the seventh his own example and his blessing the Sabbath day Q. Did not Christ rise on the first day of the week A. Yes Mat. 28. 1 6. Mark 16. 2 6. Luk. 24. 1 5 6. Q And is not the work of Redemption greater and more glorious than the work of Creation A. Yes Q. Then as God rested the seventh day from his works and appointed that in Commemoration of the works of Creation so Christ rested from his works and rose the first day which is observed in Commemoration of the wonderful work of mans Redemption A. Yes Q. Hath not Christ allowed us the same proportion of time now under the Gospel which God did his own people under the Law A. Yes Christ hath likewise allowed us now under the Gospel six daies of the week for worldly employments Acts 20. 7. 1 Cor. 16. 1 2. with 1 Cor. 7. 6 10 12 25. 4. Q. And is this a reason why we should not cut short Gods allowance of one day for his work because we have still allowed 〈◊〉 six times as much for our own A. Yes Q. Doth God the Son challenge a special propriety in the first day of the week which bears his Name as God the Father did in the sevenâ—â— A. 2. Yes Exod. 20. 10. with Rev. 1. 10. Q. And hath God the Son blessed the first day of the week by his own example as God the Father did the seventh A. Yes Heb. 4. 10. Q. 63. Which is the fifth Commandment A. The fifth Commandment is Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee Q. 64. What is required in the fifth Commandment A. The fifth Commandment requireth the preserving the honour and performing the duties belonging to every one in their several places and Relations as Superiours Inferiours or Equals Explic. Q. What doth the fifth Commandment require in reference to our Relations A. Preserving the honour and performing the duty belonging to them Q. Is there any honour belonging to any man since the greatest Potentate is but a Creature beholding to God for what ever he is or hath A. Every one hath some honour and respect belonging to him Q. Are all duties to be performed â—like to aâ— A. No but according to their several places and relations Q. What places and relations do men stand in one to another A. They stand in the relations of Superiours Inferiours or Equals Q. What do you think as Inferiours you are bound to practise by this Commandment A. 1. To Reverence Love and Obey in all things not disagreeing with Gods commands our natural Parents 2. To respect the Aged and those that excel us in gifts 3. To be ruled with humility by the Governours of the Family Kingdom or Church where we live Q. What do you think Superiours are bound to practise by this Commandment A. 1. Not to provoke their Children to wrath but to bring them up in the nurture and admonition of the Lord 2. Not to despise Youth especially where there is pre-eminence in gifts 3. To rule well their own Family and in the Kingdom or Church where they live Q. What do you think as Equals you are bound to practise by this Commandment A. We ought to order our selves and to carry affably courteously and kindly towards our Equals readily to yield to them and prefer them before our selves Q. 65. What is forbidden in the fifth Commandment A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations Explic. Q. How many sorts of sins are there in this Commandment A. Three sorts the sins against Superiours Inferiours or Equals Q. What are the sins against Superiours A. 1. Disobedience to Parents 2. Not regarding the Person of Old And 3. Contempt of the Governours the Family Kingdom or Church where men live Q. What are the sins against Inferiour A. 1. Provoking Children to wratâ— and not bringing them up in the nurtuâ— and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1 33. and 15. 10 1 Kings 1. 6 7 25. 2. Despising Youth 1 Tim. 4. 12. 3. Neglect of Government or bringing any evil upon the Family Kingdom or Church by Superiours 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12 18. wiâ—â— 4. 10 11. Q. What are the sins against Equals A. Morosiâ—y unkindness and self-assuming Arrogance Q. 66. What is the reason annexed â— the fifth Commandment A. The reason annexed to the fifth Commandment is a promise of long life and prosperity as far forth as it shall serve for Gods glory and their own good to all such as keep this Commandment Explic. Q. What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment A. Long life or prosperity Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2. Q How is this Promise to be understood and limited A. All that keep this Commandment shall have long life or prosperity as far as it shall serve for Gods glory and their good Q. 67. Which is the sixth Commandment A. The sixth Commandment is Thou shalt not Kill Q. 68. What is required in the sixth Commandment A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others Explic. Q. What doth the sixth Commandment respect A. The sixth Commandment respects our own and others life Q. May we endeavour by any means whatsoever to preserve our own life and the life of others A. No. Q. What endeavours may
works are Debts to be paid and not gifts offered up unto God 3. Because they bear no proportion to the reward to be received Q Can works of Supererogation consist with the imperfection of our works A. No. Q. If no man can merit by his works for himself can he communicate to another that which he hath not himself A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves A. No. Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Explic. Q Are some sins more hainous in the sight of God than others A. Yes Q. What do you mean by more hainous A. More grievous and more offensive Q. How many waies may some sins be more grievous and hainous than others A. Two waies 1. In themselves and of their own nature 2. By reason of their aggravations Q. What do you mean by the aggravations of sins A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be Q. And are some sins in themselves or of their own nature more hainous than others A. Yes 1. The highest sins against the first Table are more hainous than the highest against the second Table And 2. Wilfull presumptuous sins are more hainous than sins of infirmity sins against knowledge than those of ignorance sins ripened into action than sins begun in the thoughts and sins of custom and deliberation than those committed through some sudden passion and iustant force of temptation Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be A. Yes sins are more hainous than otherwise they would be by their aggravating heightening circumstances viz. from the time when the place where the manner in which the means by which the reason why the person by whom and the person against whom they were committed Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Explic. Q. But though some sins are more hainous than others yet are there any sins so small that deserve not Gods wrath and curse both here and hereafter A. No. Ephes. 2. 3. Deut. 28. 15 c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 8 9. Q. The Papists have a distinction of mortal and venial sins by mortal they mean such as are in their own nature damnable and deserve eternal death viz. Perjury Murder and Adultery or those seven in the Popish Catechism Pride Covetousness Lusts Anger Gluttony Envy and Sloth by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments viz. Concupiscence sudden passions of the mind and such like Doth the Scripture warrant this distinction of theirs A. No. 1. The Scripture teacheth us first that the curse of God is due to every one that breaketh the least of Gods Commandments 2. That the wages of sin indiscriminatively without any difference is death And such a death that is opposed to eternal life And we must not distinguish where the Law it self doth not distinguish 3. That for every idle word that men speak they shall give an account thereof in the day of Judgement and that by such words if not repented of they shall be condemned Mat. 12. 36 37. And on the contrary that the forementioned mortal sins in the Popish sense have been and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial 2 Sam. 12. 9 13. Mat. 26. 74 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 10 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us â—or sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Explic. Q. Is there any way to escape the wrath and curse of God A. Yes Heb. 10. 19 20. Q Is there any thing required on our part to escape them A. Yes Faith Repentance and the diligent use of the means of Grace Q. And doth God require Repentance and Faith of us or hath Christ repented and believed for us A. He requireth them of us Q. Why so A. Because Christ had no need of Repentance and Faith being without sin Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 15. Iohn 19. 4 c. Acts 3. 13 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 19. Isa. 53. 4 5 6. Q. Who communicateth to us the works of Redâ—mption A. Christ that purchased them conveighs and communicates them to us Gal. 3. 13. Rom. 3. 24 25 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means or without means A. By means Q. What kind of use must we make of the means A. A diâ—igent use Q. Why doth God require of us Faith and Repentance and the diligent use of all the outward means A. That we may escape his wrath and curse due to us for sin Q. 86. What is Faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Explic. Q Why call you Faith in Iesus Christ a grace A. 1. Because it is not from nature 2. Because it is given and wrought of free grace Q. Why call you Faith a saving Grace A. Because where it is truly wrought it brings the person in whom it is to Salvation Q Doth it not then much concern us to know what this Faith is and to labour after it when we cannot be saved without it A. Yes Q. 1. Is this Faith only the believing that Christ died for sinners A. No for the Devils and Damned in Hâ—ll believe this Q. 2. Or is it an implicite Faith or a blind Faith which the Popish Doctors perswade the people to rest in to believe as the Church believes though they know not what the Church believes A. No. Q. Why so A. 1. Because to believe as the Church believes when we know not what the Church believes is to put out our own eyes that we may take a Guide and if by the Church must be understood the Church of Rome it is to take such a Guide as either cannot or will not guide us aright which is in effect to refuse our own mercies and to run an
in the Prison to the Spirits but to the Spirits in Prison The difference betwixt these two expressions is very great He preached to them in the daies of Noah who were in Prison in the daies of the Apostles He Preached to them out of Prison that are now in Prison which is nothing to their purpose Object 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man it shall be forgiven him but whoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Hence they argue that some sins shall be forgiven in the world to come A. Not to be forgiven in this world nor in the world to come is as much as shall never be forgiven so Matthew explains himself Mat. 12. 31. And so Mark doth express it Mark 3. 29. Read the places Oâ—ject 4. They urge Mat. 5. 25 26. read the place This Prison saith Bellarmine is Purgatory out of which after the Debt is paid the Debtor shall go forth A. 1. Some understand the place literally and if it be so understood it is altogether impertinent to the matter in hand 2. If the place be taken in a spiritual sense by the Prison must necessarily be understood Hell and not Purgatory whence the Debtor shall never come forth because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God 3. And that which may be an argument to them they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief in the literal sense it is impertinent and in the spiritual sense it must needs be understood of Hell whence there is no Redemption Q. How many sorts of Prayers are there A. Three viz. Closet Family and Publick Q What do you mean by Closet-Prayer A. Entring into our Closet alone and praying unto our Father in secret Q. Why is Closet-Prayer necessary A. Because those that pray after the manner of Hypocrites to be seen of men have their reward But if we pray to the Father in secret our Father which seeth in secret shall reward us openly Q. And must we in our Closet-Prayers pray both for our selves and others A. Yes Q. When you say you are to pray for others what do you mean by it A. That we ought to pray for all in the Land of the living which is the only Land of hope yea though they be the greatest sinners and such Prisoners as are bound with the bands and setters of their sins they are Prisoners of hope if they have not sinned the sin unto death and we ought to pray for them Q. What do you mean by Family-Prayer A. Praying in and with our Families for our selves and others Q. Why ought we to pray in our Families A. Because God will pour out his fury upon the Families that call not on his Name as having on them the mark and brand of the accursed Heathens Ier. 10. 25. Q. What mean you by Publick-Prayer A. Praying in and with the publick Assemblies for our selves and others Q. Ought not publick prayer to be preferred above all Family-private-prayer A. Yes because every particular Believer hath special interest and power with God and doth prevail with him for all desireable blessings and a multitude of Believers assembled together in publick will have a greater interest and power with God in Prayer than a few met together in a private Family And therefore publick-prayer ought to be and will be preferred by all that regard their own interest above any Family-private-prayer whatsoever Q. Whom doth the Preface of the Lords Prayer teach us to pray unto A. To our Father who is in Heaven Q. And do we by this appellation express our reverence to him and our Faith in him that his Goodness Will and his Power can grant our requests for our selves and others A. Yes Q. But when mention is made of the Father do you exclude the Son or the Holy Ghost from being prayed unto A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity And whether may we not single out any one of the Persons to whom we may direct more immediately such or such a Prayer A. The case hath so much difficulty in it that a short answer must not be expâ—cted to so great questions as are couched in it yet we will endeavour to give an answer thereunto as briefly as we can in these following Conclusions Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel 1. That in all parts of divine worship and so in this of Prayer the Trinity in Unity and Unity in Trinity is to be worshipped and respected Or That we ought so to think of God in Prayer as one in Essence yet three in Persons and so as three in Persons that he is but one in Essence 2. That we ought so to think in Prayer of some one Person in the Trinity as thereby to be led to the other two The Father being in the Son and the Son in the Father and the Holy Ghost in them both 3. That in order we are first to direct our Prayers to the blessed Father yet not as first or chief in honour and dignity above the other two but as first in order of subsisting according as the Scripture in two places where the order of the blessed Persons is set down the Father is first set down in order of witnessing 1 Ioh. 5. 7. and invocation and worship Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity we are to pitch most usually on the Father as he to whom we direct our Prayers through the mediation of Christ and by the help of the Holy Ghost That is the Rule and method prescribed by Christ to ask the Father in his Name Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits do the Saints mind and eye the other two Persons and include them as joyntly worshipped and therefore in their Prefaces of Prayer they do oftimes mention expresly that blessed God one in Essence yet three in Persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three Persons yet one God c. 5. We may single out the Son of God the Lord Jesus Christ as he to whom we occasionally present some special request either by way of Apostrophe whilst we are directing our Prayers to the Father or in way of Ejâ—culation as did Stephen Acts 7. 59. Lord Iesus receive my Spirit And so
Conclusion of the Lords Prayer A. For thine is the Kingdom and the Power and the Glory for ever Amen Q. What doth the Conclusion of the Lords Prayer teach us A. It teacheth us to take our encouragement in Prayer from God only Q. Is this an encouragement to us in Prayer that the Kingdom or Rule or Soveraignty is Gods and therefore he may give us what he pleaseth A. Yes Q And that the Power is Gods and therefore he can do according to and above all our necessities let our case be what it will A. Yes Q. And that the Glory belongs to God and therefore we are encouraged from the glorious excellencies of his nature to expect and for the furtherance and promoting of his own honour to desire the fulfilling of our requests A. Yes Q. What else doth the Conclusion teach us A. It teacheth us in our Prayers to Praise him or to joyn praises to our Prayers by ascribing Kingdom Power and Glory to him only 1 Chron. 29. 11 12 13. Q. And is Gods Kingdom Power and Glory then the matter both of Gods praise and of our encouragement A. Yes Q. Is God praised by us in our ascribing all Kingdom Power and Glory to him and in extoling his excellencies and Prerogatives A. Yes 1 Tim. 6. 15 16. Q. How long must we thus glorifie and praise God A. For ever Q. And why do we say Amen as the Conclusion of this and of all our Prayers A. In testimony of our desire and assurance to be heard Q Is that then the meaning of our saying Amen in the close of our Prayers So let it be and so it shall be as such phrases imply both earnestness in desiring and confidence of speeding A. Yes The Creed I Believe in God the Father Almighty maker of Heaven and Earth And in Iesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was Crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead I believe in the Holy Ghost the holy Catholick Church the Communion of Saints the forgiveness of Sins the Resurrection of the Body and the Life Everlasting Amen The Ten Commandments Exodus 20. GOD spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage 1. Thou shalt have no other Gods before me 2. Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the Earth Thou shalt not bow down thy self to them not serve them For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shewing mercy unto thousands of them that love me and keep my Commandments 3. Thou shalt not take the Name of the Lord thy God in vain For the Lord will not hold him guiltless that taketh his Name in vain 4. Remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it 5. Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee 6. Thou shalt not Kill 7. Thou shalt not commit Adultery 8. Thou shalt not Steal 9. Thou shalt not bear false witness against thy Neighbour 10. Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Lords Prayer Matth. 6. OVR Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done on Earth as it is in Heaven Give us this day our daily bread And forgive us our Debts as we forgive our Debtors And lead us not into temptation but deliver us from evil For thine is the Kingdom and the Power and the Glory for ever Amen Acts 8. 30. Understandest thou what thou readest GOD avouched Israel to be his peculiar people In Iudah is God known his Name is great in Israel God erected a partition-wall between the Jew and the Gentile but Christ took it down And now in every Nation be that feareth God and worketh righteousness is accepted with him And this Ethiopian Eunuch although of the Line of cursedâ— Ham becomes a Believer upon Philip's Preaching to him Jesus We see how that not many wise men after the flesh not many mighty not many noble are called Yet there are some of the most Noble and Officers of great honour and trust whom God is pleased to call over to himself Of this chosen and royal Priesthood whom God called out of darkness into his marvellous light were David Solomon Iehâ—shaphat You may read David's conquests 2 Sam. 8. and 10. Chapters Solomon's honour 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet for his God gave him rest round about 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians Verse 27. The Law is our School-master to bring us unto Christ Yea even Proselytism it self is here an Introduction to such a blessing Philip had a Vision and therein an Angel from Heaven spake unto him to go towards the South unto the way that goeth down from Ierusalem to Gaza which is desart where he light on the Ethiopian Eunuch Vers. 26 27. And finding him studious of the way of God reading the Evangelical Prophet vers 28. by prophetick divine efflation or revelation he is directed to go near to the Chariot and speak to him vers 28. The which he did with the greatest readiness running to the Chariot and there hearing him read Esaias the Prophet said to him in the words of the Text Vnderstandest thou what thou readest Which words we may call the Deacons serious profitable question to the Eunuch with set purpose according to the guidance of Gods Spirit to be an Interpreter unto him The division of the words would be more curious than useful That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures is here to be supposed
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
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