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XI CHOICE SERMONS, Preached upon Severall Occaſions.

With a CATECHISME Expounding the Grounds and Principles of Chriſtian RELIGION.

By WILLIAM GAY B. D. Rector of Buckland.

LONDON, Printed for Humphrey Moſeley, and are to be ſold at his Shop at the Princes Armes in St. Pauls Church-yard. 1655.

TO THE HONORABLE Sr Henry Frederick Thinne, Knight and Baronet, continuall increaſe of Honour and Happineſs.

SIR,

THeſe following papers have long been deſign'd to kiſs your hand, where (if they now find accep­tance) I ſhal conceive them the better able to weather thoſe ſtormes which they may expect to meet withall abroad; You are not ignorant, how the injurious malice of ſome men, (which though divers years are paſt, hath not ſufficiently eva­porated its malignity) hath ſubjected the Author to an hard, and yet honorable ſuffering; his innocence may perhaps be the more conſpicuous to cādid judgments, when theſe his meditations ſhal appear under the ſhelter of your honored Name: and (his oppoſers) may be leſſe forward to blaſt his memory: It was his intention to have pre­ſented it with his own hand, but death pre­vented it, and providence hath caſt this as a neceſſary duty upon me; all his ambi­tion was to acknowledge to the world his many deep obligements, hoping this might remain as an undoubted teſtimony; that his earneſt deſires to honor and ſerve you could not expire but with his breath: and mine ſhall be no other then to have the honor to be eſteemed

Sir
Your devoted Servant W. G.
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A CATECHISM.

The First Section: Of Catechiſing.

1. Queſt.

WHat is the title of your common Cate­chiſm?

A. An Inſtruction.

2. Q. What doth it concern?

A. The Principles and Grounds of Religion; and it is therefore called the laying of the foundation, Heb. 6.1.

3. Q. In what manner or kind is it?

A. By Queſtions and Anſwers; and it is therefore called Catechiſm, which ſignifies reſounding or an­ſwering again.

4. Q. Who muſt be the Learners?

A. Children, whether they be ſo in age, Prov. 22.6. or in underſtanding, 1 Cor. 14.20. Heb. 5.12. 1 Pet. 3.15.

5. Q. Who muſt be the Teachers?

A. Maſters to their Families, Eph. 6.4. Gen. 14.14. & 18.19. but eſpecially Miniſters to their flocks, 1 Cor. 3.2.10. Acts 5.42. & 20.20.

6. Q. What reaſon can you ſhew that this work be­longeth to Maſters of families?

A. Becauſe they are bound to provide for their Fa­milies2 corporally, 1 Tim. 5.8. therefore ſpiritually.

7. Q. Have women any part or ſhare in this work?

A. No doubt they have, whether they be Wives or Widdows, Tit. 2.3, 4. Prov. 31.1, 26.

8. Q. Is Catechiſing to be preferred before Preaching?

A. Yes for order, though for honour Preaching ex­celleth it, as the compleat habitation excelleth the foundation.

9. Q. What learn you out of all aforeſaid?

A. To love this exerciſe, becauſe it is inſtruction, Prov. 15.32. and the foundation of building me up to God, and the ſureſt way for Teacher and Learner to underſtand one another.

Sect. 2. Of our spiritual danger or miſerie.

1. Q. WHat are the chiefeſt parts or points of this foundation?

A. The knowledge of our danger; of our remedy; of our receiving the remedy; and of the proof of our receiving it.

2. Q. What is our common danger in our ſpirituall e­ſtate?

A. That we are by nature ſubject to Gods wrath, Eph. 2.3.

3. Q. What is the eſpecial effect thereof to us?

A. A threefold death, Gen. 2.17. Rom. 6.23. viz. a naturall, Gen. 3.19. ſpirituall, Eph. 2.1. eternal, which is called the ſecond death, Rev. 2.11. & 20.6. and eter­nall damnation, Mar. 3.29. and eternall judgement, Heb. 6.2.

4. Q. Can you declare and expreſſe what that ſecond death is?

A. No more then its oppoſite, or contrary (the3 joyes of heaven) can be expreſſed, 1 Cor. 2.9. But it is ſummed in poena damni, & poena ſenſus, both everla­ſting, all included, Mat. 25.41.

5. Q. How comes this (ſo infinite) puniſhment to be due to us?

A. For Adams firſt ſin, and for every ſin of our own.

6. Q. How (in point of Juſtice) for Adams ſin?

A. Becauſe we were then all in him, not only as the root from which we were to ſpring, but as the body in which we were included and repreſented; hee being (though but one man, yet) that publick one that ſtood for all, ſo that both his receipt, and breach of the Covenant was ours, 1 Cor. 15.22. Rom. 5.18, 19.

7. Q. How (in point of Juſtice) for every ſin of our own, ſeeing to us many ſins ſeem light and ſmall?

A. Becauſe God is infinite, therefore every ſinne being the tranſgreſſion of his will, 1 Joh. 3.4. ) deſer­veth infinite puniſhment, Rom. 6.23.

8. Q. How came Adam by ſin? was he created ſinful?

A. No, but by Satans temptation to the Woman, and by her to him he fell into it, Gen. 3.1. 2 Cor. 11.

9. Q. Who, or what was Satan, and how came he to be ſinfull?

A. Satan is a name implying, and including all, and every of the Devils, who being (with infinite o­ther Angels, created in glory, and Angels of light) of themſelves, and through their own frailty and pre­ſumption fell in ſin, and became eternally reprobated Angels of darkneſſe, Joh. 8.44. 2 Pet. 2.4. Jude 6.

10. Q. What can you gather out of this doctrine of our danger, and fall of the creatures?

A. 1. That there is but one unchangeable Eſſence, one God, Deut. 6.4. Jam. 1.17.

2. That we ſhould not be proud of ourſelves, nor ſcornfull of others, 1 Cor. 4.7. Rom. 14.10 Gal. 6.1, 2.

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3. That we can never be too watchfull or carefull of ourſelves, 2 Pet. 3.11.

4. That we have no help in our ſelves, but muſt look it without us, Rom. 7.14.18. 2 Cor. 3.5.

Sect. 3. Of our Remedy.

1. Q. BY, whom are we delivered from our foreſaid danger?

A. By Jeſus Chriſt, Rom. 5.9. 1 Theſ. 1.10.

2. Q. How did he deliver us?

A. By making ſatisfaction to God for us, 1 Joh. 2.2.

3. Q. How did he make ſatisfaction for us?

A. By his ſufferings, Iſ. 53.5. 1 Pet. 2.24. and by his doings, Jtr. 23.6. 1 Cor. 1.30.

4. Q. What needed any ſatisfaction, ſeeing God is mercifull?

A. Becauſe he is alſo juſt, and cannot deny himſelf, 2 Tim. 2.13.

5. Q. But how could Christs doing, and ſuffering (in Juſtice) ſtand and paſſe for ours?

A. Becauſe he was our voluntary ſurety, Gal. 1.4. our head (anſwerable to the firſt Adam) Rom. 5.18, 19. Col. 1.18. our husband, Eph. 5.23, 24.

6. Q. But how could Chriſts ſatisfaction be ſufficient for all men?

A. Becauſe he was God as wel as man, therefore the virtue and value of it was infinite, Acts 20.28. Acts 3.15. 1 Cor. 2.8.

7. Q. What followeth for our inſtruction in point of practiſe, out of this doctrine of our redemption by Chriſt?

A. Great provocation of our love to God, to our ſelf, and our neighbour.

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8. Q. Why to God?

A. Becauſe we are not our own, but his; bought with a price, 1 Cor. 6.20. and that a precious one, 1 Pet. 1.19.

9. Q. Why to our ſelf?

A. Becauſe God hath prized us ſo highly we ſhould not diſeſteem, or ſleight our ſelves, but carefully paſſe the time of our dwelling here in fear, 1 Pet. 1.17, 18, 19.

10. Q. Why to our neighbour?

A. Becauſe God hath ſo dearly loved us, 1 Joh. 4.10.

Sect. 4. Of our receiving our Remedy.

1. Q. HOw doe we receive the remedy which Chriſt hath wrought for us?

A. Onely by Faith, Ioh. 1.12. Ioh. 3.16. Rom. 10.4.

2. Q. But doth not faith work by love? Gal. 5.6.

A. Yes, outwardly to the world, and inwardly to our ſelf, in point of its own probation, but not up­wardly to God in point of our juſtification; there Works are ſhut out, Rom. 3.28. Eph. 2.9.

3. Q. But though our Works have no hand in recei­ving our Juſtification, yet do they not help to make us acceptable to God?

A. No more then the wiping with a filthy ragge would cleanſe our faces, Iſ. 64.6.

4. Q. But is there no worth or virtue in our Faith, for which it receiveth our juſtification?

A. No, for we are ſaid to be juſtified, or ſaved by Faith, Rom. 3.28. and through Faith, Eph. 2.8. but never for Faith; for the price is onely Chriſts ſatis­faction, Act. 4.12. Iſ. 53.5. And to ſay we are juſtified by Faith, is but a Figurative ſpeech: for Faith doth6 juſtifie us no otherwiſe then our hand doth feed us; and that is but as a receiving, and an applying in­ſtrument.

5. Q. And doe you (by your particular faith) receive your own juſtification to your ſelf?

A. Yes, or elſe my faith were no better then the Devils, I am. 2.19.

6 Q. But is it not enough (at leaſt for the ignorant) to beleeve as the Church believeth, in implicite Faith?

A. No, for the juſt ſhall live by his faith, Heb. 2.4. And in the Creed we are taught, and required every one to profeſſe, and confeſs the particulars of our faith.

7. Q. And have you any aſſurance in your particular Faith?

A. Yes (though in much weakneſſe, Mark 9.24. and reluctation of the fleſh, Gal. 5.17.) For Faith is the ground of things hoped for, Heb. 11.1.

8. Q. How can you have particular aſſurance, ha­ving no particular warrant, or promiſe to you by name?

A. Becauſe the Covenant of Grace was made inde­finitely to all beleevers, every beleever may, and muſt take, and apply the ſame unto himſelf in particular, as Iob 19.25. Iob. 20.28. Gal. 2.20.

9. Q. What followeth, or may be gathered out of this doctrine of our juſtification by Faith onely?

A. Humiliation, and Confirmation.

10. Q. How, or why Humiliation?

A. Becauſe in our juſtification we are meer and bare receivers, and have nothing to boaſt of, 1 Cor. 4.7. Luke 17.10.

11. Q. How, or why Confirmation?

A. Becauſe we build not on the ſand of our own me­rits, but on the foundation of Gods knowledge, 2 Tim. 2.19. Gal. 4.9. and on the rock of Chriſts perfection. 1 Pet. 2.6, 7, 8.

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Sect. 5. Of the proof of our Faith.

1. Q. WHat need is there of proving our faith?

A. None in reſpect of God, for he know­eth what is in man, Ioh. 2.25. and worketh whatſo­ever is good in man, Iam. 1.17. but in reſpect of the Church, and of our ſelves.

2. Q. What is the proof of our faith outwardly to the Church?

A. Its good fruits, Gal. 5.6. 2 Cor. 5.17. Iam. 2, 18.

3. Q. How neceſſary is that good fruit (Obedience) to true faith?

A. As neceſſary as the ſoul is to the life of the body, I am. 2.26.

4. Q. What reaſon can you ſhew for this?

A. Becauſe love is of the nature of fire.

5. Q. And what do you infer from that?

A. That the fire of Gods love (whereſoever it is received by faith) will inflame, Pſ. 39.3. and purifie Act. 15.9.

6. Q. What inward proof is there to our ſelf, and our own conſcience?

A. The teſtimony of Gods Spirit, Ioh. 4.13. Rom. 8.16.

7. Q. How is that wrought, known, or found?

A. Deſcendendo, by ſhowring down comforts, Pſ. 72.6. and aſcendendo, by exhaling Graces, Gal. 5.22. for ſo Iacobs dream, Gen. 28.12. is fulfilled in Chriſt, Ioh. 1.51.

8. Q. What followeth (for inſtruction of our practiſe) out of this doctrine of the neceſſity of good works?

A. That we muſt take heed of denying God our ſelves, Tit. 1.16. and of ſetting others awork to blaſ­pheme him, Rom. 2.23, 24. 2 Sam. 12.14.

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Sect. 6. Of the helps of our Faith.

1. Q. WHat ſpeciall help have you of, or to your faith?

A. The Sacraments, for therein Chriſt is offered to us both by word and action.

2 Q. How long have Sacraments been in uſe?

A. From the beginning.

3. Q. What Sacraments had Adam?

A. The tree of Life, pawning life to his obedience, and the tree of knowledge of good and evil, pawning death to his diſobedience, Gen. 2.9.

4. Q. Had theſe any relation to Chriſt and the cove­nant of Grace?

A. No, for there was yet no need, becauſe no ſin.

5. Q. When began the Sacraments of Grace?

A. Circumciſion began by Abraham, Gen. 17.9. and the Paſſeover by Moſes, Ex. 12.3.

6. Q. Why are theſe ended, and taken away?

A. Partly becauſe Chriſt was the end of the Law, Rom. 10.4. and the body of thoſe ſhaddows, Col. 2.17. and partly becauſe God fitteth his Church according to its age and quality, with ſpirituall (as the Nurſe doth her child, and the Phyſician his patient with corporall) food and Phyſick.

7. Q. How many Sacraments hath Chriſt ordained in his Church?

A. Two onely as generally neceſſary to ſalvation, that is to ſay, Baptiſm, and the Supper of the Lord.

8. Q What ſay you then to thoſe 5 which the Church of Rome will have alſo to be Sacraments, Confirma­tion, Pennance, Extreme Unction, Orders, Matrimony?

A. That they be not Sacraments: Firſt, becauſe Chriſt did neither partake nor ordain them. Secondly, becauſe they be not all alike common to all; for Or­ders9 can belong but to one profeſſion. Thirdly, becauſe they croſſe and oppoſe one another, as Orders, and Matrimony, which cannot agree together (as they ſuppoſe.)

9. Q. What meaneſt thou by this word Sacrament?

A. I mean an outward viſible ſign of an inward and ſpiritual Grace, given unto us, ordained by Chriſt himſelf, as a means whereby we receive the ſame, and as a pledge to aſſure us thereof.

10. Q. What do you ſhew or touch in this anſwer?

A. The nature of a Sacrament, that it is an out­ward ſign of an inward grace. The Author, that it is from Chriſt. The Effect, that it doth conveigh, and aſſure the Grace which it ſignifieth.

11. Q. Doth then the outward ſign alwaies give, and confirm the grace which it ſignifieth?

A. Not properly of it ſelf, and by the very action, but inſtrumentally where it pleaſeth God to make it effectuall: for Simon Magus was in the gall of bitter­neſſe after Baptiſm, Act. 8.13.23.Whether Judas did communicate is contro­verted. and Iudas after the Lords Supper (if he received it) was a loſt child of perdition, Joh. 17.12.

12. Q. Why then doth your common Catechiſm ſay, that in Baptiſm you are made a member of Chriſt, the child of God, and an inheritor of the kingdom of Hea­ven?

A. To teach me what I ſhould beleeve, and endea­vour to make good.

13. Q. What do you learn out of that aforeſaid of Sa­craments for your practiſe?

A. Firſt to be thankfull to God for his gracious affording me ſuch helps.

Secondly to rejoice in the uſe of them.

Thirdly to abhorre the Doctrine of the Romiſh10 Church, which doth adde ſo many of their own in­ventions to Gods Ordinances.

Sect. 7. Of Baptiſm.

1. Q. WHat is the outward viſible ſign or form in Baptiſm?

A. Water, wherein the perſon baptiſed is dipped, or &c.

2. Q. Is water alone ſufficient without ſalt, ſpittle, oyle, &c.

A. Yes, for we read of nothing elſe uſed in the firſt Inſtitution, Mat. 3.16. Act. 8.36, 37.

3. Q. And what is it to be dipped, or ſprinckled in the name of the Father, Son, and Holy Ghoſt?

A. It implyeth the grace of the Author, and the bond of the Receiver; to wit, that by divine right we are created into the grace and favour, and bound to the obedience, and ſervice of the Father, Son, and Holy Ghoſt.

4. Q. VVho muſt baptiſe?

A. Onely the lawfull Miniſter; for the Miniſtry of the Word and Sacraments was one joynt Commiſſion, Mat. 28.19, 20. And no man is to undertake it with­out lawfull calling, Heb. 5.4. 1 Sam. 13.11. 2 Sam. 6.6.

5. Q. And who muſt be baptiſed?

A. Converts that are of age, and can, and will make right confeſſion of faith, Act. 8.36.37. and In­fants of the Church, Act. 2.29.

6. Q. To what end then are Sureties or VVitneſſes, if the covenant belong to children of the church?

A. Becauſe the child cannot offer it ſelf, therefore the Sureties in its own, and its parents behalf do offer it to the Church by confeſſion and profeſſion, and in11 own, its Parents, and the Churches behalf doe offer it to God by covenanting.

7. Q. But do not the Sureties goe too far in covenant­ing for the child?

A. No, for they doe not meddle with Gods ſecret will and counſell, but with his ordinance, whereto they have calling, Mat. 19.14. and covenant, Act. 2.39.

Secondly, their covenant is not to bind themſelves to what ſhall be, but to bind the child to what ſhould be, 2 King. 11.17. 2 King. 23.3.

8. Q. What is the inward and ſpirituall grace in Bap­tiſm?

A. A death unto ſin, and a new birth, &c.

9. Q. Is then ſin fully taken away by, or in Baptiſm?

A. By the virtue of Chriſts blood we are cleanſed from the guilt of ſin, 1 Ioh. 1.7. and by the power of his ſpirit we are freed, though not from the diſpoſiti­on, and inclination to ſin, yet from the body, reign, and dominion of ſin, Rom. 6.6.12.14.

10. Q. What may be gathered out of this aforeſaid of Baptiſm for practiſe?

A. 1. That Infants baptiſm muſt be haſtned, and not needleſly delayed, Mat. 19.14.

2. That the performance of it be in all points reve­rently obſerved.

3. That we ſhould not reſt ſatisfied with our out­ward Baptiſm, but labour to find, and ſhew the inward Baptiſm of the Spirit.

Sect. 8. Of the Lords Supper.

1. Q. WHat is outwardly to be received in the Lords Supper?

A. Bread and Wine.

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2. Q. Why might not our eating the Bread ſuffice to ſignifie our receiving the body and blood of Chriſt, ſee­ing the Bread ſignifieth the Body, and the Body contai­neth the Blood?

A. Becauſe our remembrance and comfort, is of, and in Chriſts blood ſhed out of his body.

3. Q. But doth not the dignitie of the Miniſter re­quire, or allow that he keep the cup to himſelf?

A. No, for the dignity of the Miniſter is in the office of miniſtring, not in the right of receiving.

4. Q. But is it not better the Wine ſhould be forborne of the multitude, rather then the ſpilling of it ſhould be hazarded in carrying it about?

A. No, for if the Wine be ſpilt, it is a breach of de­cency, not a loſſe of Chriſts blood; but the wilfull forbearing of the Cup (being a breach of Chriſts Or­dinance) is both.

5. Q. How much muſt be eaten and drunken?

A. So much Bread as is delivered, and ſo much Wine as may ſhew and prove drinking.

6. Q. May none of the Bread bee kept to ſanctifie the keeper, the fire, the pot, the houſe?

A. No, for ſuch uſe is not onely beyond Chriſts in­ſtitution, but againſt the nature of a Sacrament.

7. Q. What is the inward part, or thing ſignified in this Sacrament?

A. The Body and Blood of Chriſt.

8. Q. Are Bread and Wine then turned into the Body and Blood of Chriſt?

A. No, they keep ſtill their own kind and nature, 1 Cor. 10.16. 1 Cor. 11.28.

9. Q. Why then doth Chriſt ſay, This is my body, this is my blood, Mat. 26.26.

A. It is a Figurative ſpeech common to the Sacra­ments: Circumciſion is called Gods Covenant, Gen. 17.13 13. & the Lamb is called the Lords Paſſeover, Ex. 12.11.21. and it is by Chriſt expounded ſpiritually, Jo. 6.63.

10. Q. Who may, or muſt receive this Sacrament?

A. None but they that are already by Baptiſm ini­tiated members of the Church, and are of age and reaſon to diſcern or make difference of the Lords Body, 1 Cor. 11.29. and are (at leaſt) profeſſors of faith and repentance, becauſe holy things muſt not be given to dogs, Mat. 7.6. and are more then one or two at once, becauſe it is a Communion.

11. Q. What may be gathered out of this aforeſaid of the Lords Supper, for our practiſe.

A. That we have need to prepare our ſelves before we receive it, and to be intent in faith and zeal when we reecive it, and to be carefull to ſhew our growth in grace, ſtrength, and comfort after we have received it.

Sect. 9. Of the Creed.

1. Q. WHere doe you chiefly find the ſum or do­ctrine of your Faith?

A. In the Apoſtles Creed.

2. Q. Why is it called the Apoſtles Creed?

A. Becauſe it is the ſumme of the Apoſtles doctrine.

3. Q. What needed then other Creeds to be added, or to come after?

A. To explain and confirm it againſt new Hereſies, eſpecially concerning the Unity and the Trinity in the Godhead.

4. Q. What doe you then when you ſay the Creed?

A. I make my confeſſion of the Chriſtian Faith.

5. Q. It it not a prayer?

A. No.

6. Q. How may that appear?

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A. By conſideration, firſt of the nature of it in its originall uſe, which was for converts to anſwer being queſtioned, What do you beleeve?

Secondly of its object, for it ſpeaketh not to God, but to men.

Thirdly of its ſubject, for it doth neither ask, nor give thanks.

Fourthly of its geſture, or manner of utterance; for we kneel in prayer, but ſtand up in confeſſing.

7. Q. And why ſo?

A. To ſhew our humbleneſs in ſpeaking to God, and our boldneſs in ſpeaking to men.

8. Q. But may it not be uſed in, or with our prayers?

A. Yes, by way of meditation, and to the purpoſe of our ſpiritual confirmation, and conſolation.

9. Q. And what is the ſumme of the ſeverall parts, or points of this Creed?

A. The confeſſion of one God in three perſons, and of the Church with its prerogatives.

10. Q. Why doe we ſpeak particularly in the Creed (I beleeve) whereas in the Lords Prayer we speak plurally, Our Father?

A. Becauſe Charity doth require us to pray one for another, but we cannot beleeve, nor confeſs one for ano­ther.

11. Q. Why not beleeve one for another?

A. Becauſe ſpiritually, as well as corporally each one muſt live by his own, and not by anothers food and phyſick, Hab. 2.4.

12. Q. Why not confeſſe one for another?

A. Becauſe no man knows what is in anothers heart, 1 Cor. 2.11.

13. Q. What may be gathered for practiſe out of this aforeſaid of the Creed?

A. That every one ought to learn it, and to labour,15 and deſire rightly to underſtand it, and to make dili­gent, and right uſe of it.

Sect. 10. Of the firſt Article.

1. Q. HOw many Articles be there in the Creed?

A. Twelve in common accompt, though not alike diſtinguiſhed and expreſſed by all men in the totall number, or the particular enumeration.

2. Q. What is the firſt Article?

A. I beleeve in God the Father Almighty, maker of Heaven and Earth.

3. Q. What is it to beleeve in God?

A. It is to beleeve the being of God, that he is; and the truth of God, that he is true; and the love of God to me, that he is mine, and I am his.

4. Q. What makes you beleeve there is a God?

A. 1. His power, both viſible outwardly in the creation, Rom. 1.20. and ſenſible inwardly in every con­ſcience, Rom. 2.14.

2. The inſtinct of nature ever working in the hea­then to make them rather take any thing for God, then to have no God at all.

5. Q. What is God?

A. I may rather tell what he is not, becauſe he is in­finite, and cannot be expreſſed.

6. Q. But how hath he revealed himſelf in his Word?

A. That he is a Spirit, Joh. 4.24. and that he is of himſelf, Ex. 3.14.

7. Q. If God be a ſpirit, how is man ſaid to be created in his image?

A. Not in regard of bodily ſhape, but of ſpirituall faculties, eſpecially knowledge, Col. 3.10. and holineſs, Eph. 4.24.

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8. Q. What mean you by God the Father?

A. I acknowledge the firſt perſon in Trinity.

9. Q. Is God then more then one?

A. He is one in ſubſtance or eſſence, yet three in per­ſon, 1 Joh. 5.7.

10. Q. How is God Almighty?

A. Becauſe he can doe all works of power, Dan. 4.35. and cannot doe any works of weakneſſe, Tit. 1.2. 2 Tim. 2.13. and becauſe all rule is his, Rom. 13.1. and becauſe all might is his, Act. 17.28.

11. Q. What mean you by Heaven and Earth?

A. All things that are viſible, and inviſible.

12. Q. How did God make them?

A. Immediately of, and by himſelf, without mat­ter, means, or inſtrument, Pſal. 33.6. Heb. 11.3.

13. Q. What followeth out of this aforeſaid of the firſt Article for inſtruction to our practiſe?

A. That as I know God by his Works, ſo I muſt acknowledge him in all the uſe I make of them, and a­buſe none of them.

Secondly, I muſt depend and truſt on him for my preſervation and ſalvation (in every kind) of whom I had my creation.

Thirdly, that I muſt fear him, knowing that he who hath power to create, hath alſo power to deſtroy.

Sect. 11. Of the ſecond Article.

1. Q. VVHat is the ſecond Article?

A. And in Jeſus Chriſt his onely Son our Lord.

2. Q. What word is wanting here?

A. I beleeve: For I muſt beleeve in God the Fa­ther, God the Son, and in God the Holy Ghoſt.

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3. Q. What doth the name Jeſus ſignifie?

A. A Saviour, Mat. 1.21.

4. Q. Whom doth he ſave?

A. As many as doe receive him by faith, Joh. 1.12.

5. Q. VVhat doth the name Chriſt ſignifie?

A. Anointed.

6. Q. How doth this belong to our Saviour?

A. By ſpeciall excellency, he being (as none elſe e­ver was) a King, Mat. 21.4. a Prieſt, Heb. 5.6. and a Prophet, Act. 3.22.

7. Q. Doth the name Chriſtian imply the like in us?

A. Yes, that (ſpiritually) we are Kings to reign o­ver our corruptions, Rev. 5.10. and Prieſts to offer ſpiritual ſacrifices, 1 Pet. 2.5. and Prophets to provoke and to exhort one another, Heb. 10.24, 25. and to di­ſtribute our received graces, 1 Pet. 4.10.

8. Q. How is Christ the Son of God?

A. By an unſpeakable manner of everlaſting gene­ration, Iſ. 53.8.

9. Q. But how is he Gods onely Son, when as we alſo are called Gods Sons, Gal. 4 6, 7. and the Angels like­wiſe, Job 1.6. & 38.7?

A. We are Sons by Adoption, the Angels by Crea­tion, but Chriſt is the onely natural Son of God, Heb. 1.5.

10. Q. And how is Chriſt our Lord?

A. As he is God, becauſe he hath created us, and as he is God and Man, becauſe he hath redeemed us, Act. 2.36.

11. Q. VVhat learn you (for practiſe) out of all afore­ſaid of the ſecond Article?

A. To be comforted and ſtrengthned in Faith, and in Prayer, Heb. 4.15, 16.2 Tim. 1.12. Secondly, to o­bey Chriſt, Mal. 1.6. Thirdly, to imitate him. Joh. 13.13.

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Sect. 12. Of the third Article.

1. Q. WHat is the third Article?

A. Which was conceived by the Holy Ghoſt, born of the Virgin Mary.

2. Q. VVhat meaneth this, Conceived by the Holy Ghoſt?

A. His miraculous, and ſupernaturall Creation in the womb of the Virgin (Incarnate) ſaith the Nicene Creed. Secondly his ſanctification, Luk. 1.35. Thirdly, his union with the divine nature, Joh. 1.14.

3. Q. VVhy was Chriſt conceived by the Holy Ghoſt?

A. That he might be without ſin, 2 Cor. 5.21.

4. Q. VVhy muſt he be without ſin?

A. Becauſe he was to be united to the Godhead, and becauſe he was to redeem ſinners.

5. Q. VVas this conception and birth of Chriſt true and proper, or was it onely a miraculous paſſing of a mi­raculous, and heavenly body (as ſome have thought?)

A. It was true and proper, though ſupernaturall (as aforeſaid) for the words are plain in the Creed, and Iſ. 7.14. & Luk. 2.6.

6. Q. VVhen where, and how was Chriſt born?

A. In the fulneſſe of time, Gal. 4.4. At Bethlehem the appointed place, Mal. 2.5. In a ſtable, and laid in a manger, Luk. 2.7.

7. Q. VVhy was Chriſt born of a Virgin?

A. That he might be without ſin (as aforeſaid.)

8. Q. Is not Virginity hereby honoured above VVed­lock?

A. No, for this Virgin was a Wife, Mat. 1.20, 24.

9. Q. VVhat then is hereby honoured?

A. The ſex of Womanhood, becauſe as mans fall ſo alſo his recovery was thorough a woman: And a one woman was of a man alone, ſo one man is of a woman alone.

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10. Q. Did Chriſts Mother continue ſtill a Virgin?

A. It is a point of Piety, though not of Faith ſo to think.

11. Q. How cometh that Chriſts mother hath no other titles here but Virgin Mary?

A. Becauſe the Scripture giveth her no other, Mat. 1.18. Luk. 1.27.

12. Q. Doe we then owe her no more honour then ſo?

A. Yes, we are bound to honour her, in praiſing God for her, in reverent eſtimation, and memory of her, and imitation of her Virtues and Graces, but without any truſting in her, or worſhipping of her.

13. Q. VVhat learn you (for practiſe) out of this a­foreſaid of the third article?

A. That ſeeing God hath ſo honoured my nature, as to unite it himſelf, I muſt take heed of diſhonouring it in my ſelf or in others.

Secondly, that I muſt doe good for evill, becauſe (to redeem man that would be God) God became Man.

Sect. 13. Of the fourth Article.

1. Q. WHat is the fourth Article?

A. Suffered under Ponce Pilate, was crucified, dead, and buried. And ſome doe adde to this (as part of Chriſts Humiliation) He deſcended into Hell. Others do refer it (as part of his Exaltation) to the fifth Article.

2. Q. How could Chriſt ſuffer being God?

A. He was alſo man, and ſuffered in his humane nature; and ſo are thoſe places to be underſtood, Act. 20.28. Act. 3.15. 1 Cor. 2.8.

3. Q. VVho was Pontius Pilate?

A. The Roman Emperours Deputy Governour, Luk. 3.1.

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4. Q. VVhat doe you gather from that?

A. That the Scepter being then departed from Ju­dah, Chriſt was the promiſed Meſſiah, Gen. 49.10.

5. Q. VVhat manner of ſuffering was Chriſts?

A. Beſides many other, he was Crucified.

6. Q. VVhat was that?

A. He was nayled in his hands and feet to a wooden Croſſe.

7. Q. VVhy did he die this kind of death?

A. Partly to fulfill the foregone Signs and Figures of him, viz. the Heave-offering, Exod. 29.28. and the Braſen ſerpent, Joh. 3.14. and partly to undergoe the curſe of the Law for us, Gal. 3 13.

8. Q. VVas Chriſts buriall part of his ſuffering?

A. Not properly, but (being part of his Humiliati­on) it is an appurtenance of his ſuffering.

9. Q. VVhat needed his buriall, ſeeing death could not hold him long?

A. Beſides the charitable reſpect both of dead and living (alwaies had of all) in uſe of burying, it helped to prove and confirm the truth both of his death and reſurrection.

10. Q. VVhat is Chriſts death and buriall to us, ſeeing we dye nevertheleſs?

A. It hath taken away the proper nature of death that is, curſedneſſe, Hoſ. 13.14. 2 Tim. 1.10. and hath turned it into a bleſſing, and the grave into a bed oreſt, Rev. 14.13.

11. How is this interpreted, He deſcended into hell?

A. Some take it for the locall deſcenſion of Chriſt ſoul, and ſome for the helliſh paines he ſuffered in thGarden, and upon the Croſſe.

12. Q. VVhat is out of queſtion, and of all ſides con­feſſed in, and concerning this?

A. That Chriſt did ſuffer nothing after his death21 for at his death he ſaid, It is finiſhed, Joh. 19.30. and he fulfilled whatſoever was neceſſary to redeem us, 1 Joh. 2.2. Heb. 1.3.

11. Q. What doe you gather (for practiſe) out of all a­foreſaid of the fourth Article?

A. 1. That I muſt be ready to ſuffer for Chriſt whatſoever extremity, and under whatſoever autho­rity, ſeeing he ſo ſuffered for us, Rom. 8.17.

Secondly, that I muſt not fear death, nor the grave, ſeeing Chriſt hath taken away the curſe and ſhame thereof, Pſ. 4.8.

Thirdly, that I muſt imitate Chriſts death ſpiritu­ally, Rom. 6.4. 1 Cor. 15.31.

Sect. 14. Of the fifth Article, or next following.

1. Q. WHat is the fifth Article, or the next fol­lowing?

A. The third day he roſe again from the dead.

2. Q. How could Chriſt properly be ſaid to riſe being dead?

A. Becauſe it was by his own power, being God as well as man.

3. Q. What proof is there of his bodies riſing?

A. Beſides his many appearances, the Jews did prove it by their own lye, Mat, 28.13.

4. Q. What eſpeciall proofs did he himſelf ſhew?

A. His palpableneſſe, his wounds, and his eating, Luk. 24.39, &c.

5. Q. Was his body then ſtill a natural body?

A. Yes, in reſpect of ſubſtance, though ſpiritual ineſpect of accidents and qualities, 1 Cor. 15.44.

6. Q. And were his wounds ſtill to be reſerved?

A. Some think ſo, that they ſhall be for convictio22of the wicked at the laſt day, Rev. 1.7. Others think they were but for preſent purpoſe to confirm the Di­ſciples; as (no doubt) his eating only was.

7. Q. Why did not Chriſt riſe till the third day?

A. To confirm the truth of his death, Mat. 18.16. and to fulfill the Figure foreſhewed in Jonah, Mat. 12.40.

8. Q. What uſe is now made of Chriſts riſing day?

A. It is ordained to be our Sabbath, as appears both by the uſe of it, Act. 20.7. 1 Cor. 16.1, 2. and by the name of it, Rev. 1.10. For it is plain that Chriſt roſe the firſt day of the Jews week, Mat. 28.1, 2.

9. Q. What benefit have we by Chriſts Reſurrection?

A. We have the firſt Reſurrection taught us, and the ſecond warranted us.

10. Q. What mean you by the firſt Reſurrection?

A. The riſing of the ſoul from ſin, Rev. 20.6. Col. 3.1.

11. Q. How is this taught us?

A. We are baptiſed into Chriſt, therefore into the ſimilitude of his death and reſurrection, Rom. 6.3, 4.

12. Q. What mean you by the ſecond Reſurrection?

A. The riſing again of our bodies from the Grave.

13. Q. How is this warranted to us?

A. Becauſe Chriſt being our Head, and we his Mem­bers, we are ſure to partake of all his benefits, and there­fore to follow him in the reſurrection, 1 Cor. 15.12.

14. Q. What learn you (for practiſe) out of this afore­ſaid of the fift article?

A. To feed ſpiritually, and not carnally in the Sa­crament, becauſe Chriſts body (being ſtill ſubſtantial) cannot be in many places at once, therefore not really in the Sacrament.

Secondly, to uſe the Sabbath to the honour of the Son of righteouſneſs, Mal. 4.2.

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Thirdly, to dye unto ſin, that I may riſe unto righ­teouſneſſe.

Sect. 15. Of the ſixth Article, or next following.

1. Q. WHat is the ſixth article, or the next fol­lowing?

A. He aſcended into heaven, and ſitteth on the right hand of God the Father Almighty.

2. Q. What mean you by this, He aſcended into Hea­ven?

A. That in his humane nature (ſoul and body) he left the earth, and went up into that third heaven, or Paradiſe, 2 Cor. 12.2.

3. Q. How then is that fulfilled, Lo I am with you al­way unto the end of the world? Mat. 28.20.

A. He is alwaies preſent to his by his power, pro­vidence, protection, and continuall work of his Spirit.

4. Q. When did Chriſt aſcend?

A. Forty dayes after his reſurrection, Act. 1.3.

5. Q. Why no ſooner?

A. Partly for more proof of his reſurrection, partly to provide for the ſetling of his Church in things per­taining to the order and government thereof, Act. 1.3.

6. Q. How did he aſcend?

A. No doubt in glory and triumph.

7. Q. How may that appear?

A. Partly (as it is probable) in the attendance of the raiſed bodies, Mat. 27.52. but eſpecially in that he led captivity captive, Eph. 4.8.

8. Q. Is there need of ſitting, or uſe of ſeats in Hea­ven?

A. No, for glorified bodyes are not ſubject to24 weakneſſe, 1 Cor. 15.43. Rev. 21.4.

9. Q. Why then is Gods throne, and his ſitting thereon mentioned, Dan. 7.9. & Rev. 4.2?

A. To ſet forth God to our capacity by the ſimili­tude of a Judge.

10. Q. Is not then the right hand of God here properly to be underſtood?

A. No, for God is a ſpirit, Joh. 4.24.

11. Q. What meaneth this then, And ſitteth on the right hand of God?

A. It is a borrowed, or figurative ſpeech, ſignifying his ſupreme dignity above all creatures, and his go­vernment over his Church, Eph. 1.20, 21, 22. and his mediation, Rom. 8.34. and his power over his enemies, 1 Cor. 15.25.

12. Q. What doe you gather (for practiſe) out of all a­foreſaid of the ſixth article?

A. That I muſt now endeavour to aſcend unto Chriſt in affection, Col. 3.1. and in converſation, Phil. 3.20.

Secondly, that I muſt hope to aſcend to him at laſt bodily, and in perſon.

Thirdly, that I may not think of receiving Chriſt corporally in the Sacrament, becauſe ſo he is in heaven, and ſhall be to the end, Act. 3.27.

Fourthly, that I muſt be conſtant in Gods ſervice, ſeeing Chriſt hath triumphed over the Kingdome of darkneſſe.

Fifthly, That I muſt goe boldly to the Throne of grace, Heb. 4.16.

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Sect. 16. Of the ſeventh Article, or next following.

1. Q. WHat is the ſeventh Article, or next follow­ing?

A. From thence he ſhall come to judge the quick and the dead.

2. Q. VVho ſhall come?

A. Chriſt in his humane nature, Act. 1.11. & 10.42. & 17.31. & Ioh. 5.22.

3. Q. From whence, and whither ſhall he come?

4. From thence, that is, from heaven: Come, that is, to us on earth, as Act. 1.11.

4. Q. When ſhall he come?

A. It is not revealed, Mat. 13.32.

5. Q. How ſhall he come?

A. In power and great glory, Mat. 24.24, 30. Luk. 23.30.

6. Q. How, or wherein ſhall this judgement be?

A. Only in trying, and in rewarding or anſwering, 2 Cor. 5.10.

7. Q. Shall all works then be rewarded or anſwered ac­cording to their worth or merit?

A. Evill works ſhall; but good works rather accor­ding to their evidence and teſtimony, then according to their merit: In which ſenſe the word (for) is to be underſtood, Mat. 25.35 & Luk. 7.47.

8. Q. But how ſhall all works be truly tried?

A. Gods knowledge, and our own conſciences ſhall agree (as Regiſter books) to diſcover all, Rev. 20.12. Gen. 4.7. Num. 32.23.

9. Q. Shall there be any other Iudgement?

A. Yes, every ſoul ſhall be particularly judged at the hour of death, Eccleſ. 12.17. Heb. 9.27. Luk. 16.22.

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10. Q. What needeth then a ſecond judgement?

A. Not to amend or alter any thing formerly done, Eccleſ. 11.3. but to confirm all publickly by the voice of all, 1 Cor. 6.2. And that the body may alſo be judged 2 Cor. 5.10.

11. Q. What mean you by the quick, and the dead?

A. All mankind that ſhall be then at Chriſts com­ing quick and alive, or dead and departed.

12. Q. What learn you (for practiſe) out of all afore­ſaid of the ſeventh article?

A. To rejoyce that he who is my Saviour ſhall be my judge, 2 Tim. 1.12.

Secondly, to wait, and prepare for that which is ſo certain, and uncertain, and terrible, Mat. 13.35.

Thirdly, to avoyd ſecret, as well as open ſinning, becauſe all muſt come to light, 1 Cor. 4.5.

Sect. 17. Of the eighth Article, or next following.

1. Q. WHat is the eighth Article, or next fol­lowing?

A. I beleeve in the Holy Ghoſt.

2. Q. What is it to beleeve in the Holy Ghoſt?

A. To put my truſt in him, as in my God and ſan­ctifier, as before in the firſt and ſecond Articles.

3. Q. How can he God who is ſaid to be ſent, Joh. 14.26. & 15.26. and to be received, Joh. 20.22. Act. 19.2. and to be given, Joh. 14.16.

A. That is ſpoken not in reſpect of his perſon, but of his gifts or effects.

4. Q. Is the Holy Ghoſt then another from the Father and the Son?

A. He is another perſon, Ioh. 14.16. another Com­forter,27 though they be one in eſſence, 1 Ioh. 5.7.

5. Q. What is his perſonall propriety?

A. Proceeding equally from the Father, and the Son, Ioh. 15.26.

6. Q. Why is he called holy?

A. Becauſe he is the worker of holineſs, Rom. 1.4. the ſpirit of ſanctification.

7. Q. How far doth he prevail in this work?

A. To make us ſpirit, that is, ſpirituall, Ioh. 3.6. and partakers of the godly nature, 2 Pet. 1.4.

8 Q. And is this (which is proper to the Elect) the alone and onely work of the holy Ghoſt?

A. No, he worketh many other works common to the reprobate in faculties both temporall (as courage, Iud. 6.34. & 14.6. and artificiall skill, Ex. 31.3. and alſo ſpirituall, as underſtanding the truth, Mat. 7.22: and rejoycing in it, Mat. 13.20.

9. Q. But is the work of regeneration alike in all?

A. Yes in nature and quality, if we reſpect Adopti­on, Juſtification, and the application of Chriſt to us; though not in quantity, if we reſpect ſanctification, and faith, and the application of us to Chriſt; for in that reſpect it may be divers in the ſame perſon or ſub­ject (at divers times) as the Sun is in his light and heat.

10. Q. May the Holy Ghoſt be then finally, and totally loſt in the regenerate?

A. No, though in reſpect of ſenſe for a time he may ſeem loſt (as Pſ. 51.10.12. ) yet he never finally faileth in the elect, Pro. 24.16. Pſ. 37.24.

11. Q. Hath the Holy Ghoſt been alwaies a worker?

A. Yea, and that not onely in creation, Gen. 1.2. and illumination, 2 Pet. 1.21. but alſo in ſanctification, Ier. 1.5.

12. What meaneth that then, Joh. 7.39. The holy Ghoſt was not yet given.

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A. It muſt be underſtood of the full revolution of the holy Ghoſt, and exhibition of his miraculous gifts after Chriſt.

13. Q. What doe you learn (for practiſe) out of all this aforeſaid of the eighth Article?

A. To worſhip one God in three perſons.

Secondly, to ſeek and aſcribe grace and holineſſe from, and to the right author, Iam. 1.17.

Thirdly, to take heed of reſiſting the holy Ghoſt, Act. 7.51. and of grieving the holy Spirit of God, Eph. 4.30. leſt I diſprove my regeneration, and quench the Spirit. 1 Theſ. 5.19.

Sect. 18. Of the ninth Article, or the next following.

1. Q. WHat is the ninth Article, or the next fol­lowing?

A. The holy Catholick Church, the Communion of Saints.

2. Q. What word is wanting here?

A. I beleeve.

3. Q. Why not I beleeve in?

A. Becauſe that implyeth truſt and confidence, which we muſt yeeld to God.

4. Q. What mean you by the word Church?

A. Gods choſen and called people, Act. 20.28.

5. Q. When were they choſen?

A. Before the foundation of the world, Eph. 1.4.

6. Q. When were, or are they called?

A. In their ſeverall times and turns.

7. Q. Whence, and whereto?

A. Out of darkneſſe into marvellous light, 1 Pet. 2.9. Col. 1.13.

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8. Q. How?

A. Ordinarily by the Miniſtry of the Word, Rom. 10.14. but not onely ſo; for God is above means, Pſa. 135.6.

9. Q. VVhy is the Church called holy?

A. Becauſe none are to be acknowledged therein but ſuch as are holy, at leaſt in profeſſion.

10. Q. VVhat is the meaning of Catholike?

A. Generall, or univerſal: ſo the Church is, in re­ſpect of time, place, and perſons.

11. Q. VVhat do you profeſſe in ſaying, The Commu­nion of Saints?

A. That the Church (that is, the faithfull) have a common ſhare in Chriſt by faith, Ioh. 1.16. and one with another by charity, 1 Cor. 12.26.

12. Q. VVhat learn you (for practiſe) out of all afore­ſaid of the ninth Article?

A. To aſcribe my ſalvation wholly to Gods chooſing and calling, 1 Cor. 4.7.

Secondly, to make precious accompt of the ordina­ry means, 1 Pet. 2.2.

Thirdly, to prove (what I profeſſe) my ſelf to be of the Church by my holineſs, 2 Pet. 1.10.

Fourthly, to take heed of breaking my profeſſed Communion by breach of charity.

Sect. 19. Of the tenth Article, or next following.

1. Q. WHat is the tenth Article, or next follow­ing?

A. The forgiveneſſe of ſins.

2. Q. VVhat is it to forgive?

A. To accompt a thing as not done which is done, Rom. 4.7.

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3. Q. Doth forgiveneſs then take away the puniſhment with the fault?

A. Yes, for Gods forgiving is forgetting, Iſ. 43.25. Ier. 31.34.

4. Q. But doe we not (after forgiveneſs of ſins) ſuffer many puniſhments?

A. Not properly puniſhments, but chaſtiſements, or warnings to cut off, or to prevent ſin, 1 Cor. 11.32. or elſe tryals and proofs, Gen. 22.1. 1 Pet. 1.7. Ioh. 9.3.

5. Q. Doe our ſins then go unpuniſhed?

A. No, for they are puniſhed in Chriſt, 1 Pet. 2.24.

6. Q. And doth forgiveneſs of ſins conſiſt onely in not imputing it?

A. Properly, and ſpecially it doth, yet ſo, as that thereto neceſſarily belongeth infuſion of grace, and im­putation of Chriſt, 1 Cor. 6.11.

7. Q. If we muſt believe forgiveneſs of our own, and the Churches ſins, why muſt we pray for the ſame in the Lords Prayer?

A. Becauſe Faith and Prayer muſt one help ano­ther.

8. Q. Is any ſin veniall?

A. Not properly of its own nature, Rom. 6.23.

9. Q. Is any ſin unpardonable?

A. Not that it is incident to the Elect, Mat. 16.18.

10. Q. VVho may forgive ſin?

A. Onely God, whoſe will it tranſgreſſeth, Iſ. 43.25. Mar. 2.7.

11. Q. But are we not taught (in the Lords Prayer) to forgive ſins?

A. Yes, ſo far as concerneth us.

12. Q. And have not the Miniſtry power to remit and to retain ſins, Joh. 20.23.18.18?

A. Yes, but (as the Levitical Prieſts) not to make, but to pronounce clean or uncleane, Levit. 13. Not31 to forgive, but to declare forgiveneſſe.

13. VVhat doe you learn (for practiſe) out of all this aforeſaid of the tenth article?

A. To bear afflictions patiently, as being rather re­medies then puniſhments of ſin.

Secondly, to take heed of renewing my ſins, Rom. 6.1.

Thirdly, to abhor Popiſh pardoning.

Sect. 20. Of the eleventh Article, or next following.

1. Q. WHat is the eleventh article, or the next following?

A. The reſurrection of the body.

2. Q. VVhat is the meaning hereof?

A. That the bodies of all mankind ſhall be raiſed again from death.

3. Q. How ſhall all be raiſed, ſeeing all ſhall not die?

A. Their changing ſhall be unto them in ſtead of death and reſurrection, 1 Cor. 15.51.

4. Q. Why muſt we die who have forgiveneſs of ſins?

A. Not for puniſhment but for finiſhing of ſinne, Rom. 6.7. and for paſſage to glory, Luk 16.22.

5. Q. But ſhall the bodies of the reprobate, and curſed riſe alſo?

A. Yes, Act. 24.15. for they muſt come to judge­ment, Ioh. 5.28, 29.

6. Q. If all muſt riſe, what needeth care of buriall?

A. That doth not croſſe, or diſprove, but expreſs, and confirm our hope of the Reſurrection, in that we doe our parts to prepare thereto.

7. Q. VVhen ſhall this reſurrection be?

A. At Chriſts coming to Judgement, 1 Theſ. 4.16. Mat. 25.31, 32.

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8. Q. How ſhall this reſurrection be effected?

A. By no naturall power, or meanesi but by the ſu­pernatural force of the ſound of the Trumpet, 1 Cor. 15.52. and of the Archangels voice, 1 Theſ. 4.16. and of Chriſts voice, Joh. 5.28.

9. Q. With what body ſhall they come?

A. The ſame that dyed (in ſubſtance) Job 19.25. though much changed in quality, Phil. 3.21. 1 Cor. 15.43.

10. Q. What learn you (for practiſe) out of all afore­ſaid of the eleventh Article?

A. Not to fear mine own death, for it is but a ſleep, Joh. 11.11.

Secondly, not to lament inordinately for others death, 1 Theſ. 4.13.

Thirdly, not to be careleſs of my life, as if all would be ended with death, 1 Cor. 15.32, 33.

Sect. 21. Of the last Article.

1. Q. WHat is the laſt Article?

A. And the life everlaſting.

2. Q. What doe you confeſs in this article?

A. The eſtate of the Elect after death.

3. Q. And is it not the eſtate alſo of the reprobate?

A. No, for though they alſo be raiſed and live, yet ſo as it is not called life but death, Rev. 21.8.

4. Q. What is this life everlaſting?

A. It cannot be expreſſed, nor conceived, 1 Cor. 2.9.

5. Q. What is the means of it?

A. No means but God himſelf, Rev. 21.23. 2 Cor. 15.28.

6. Q. But do we not read of Angels food, Pſ. 78.24, 25?

A. Yes, but that is figurative, ſignifying either33 the excellency or the Miniſtry of that food.

7. Q. What is the place of this life?

A. Heaven, 1 Pet. 1.4.

8. Q. What is the company?

A. The Saints, the Angels, Chriſt, the Trinity, Heb. 12.22.

9. Q. What is the exerciſe?

A. Continuall praiſing God, Rev. 4.8.

10. Q. What is the continuance or endurance?

A. For ever, 1 Pet. 1.4. Mat. 25.46.

11. Q. What are the degrees and parts of it?

A. It is begun in this life by faith, as by an evidence, Joh. 5.24. it is entred by the ſoul at the hour of death, Eccleſ. 12.7. but is fulfilled and perfected at the reſur­rection, 1 Theſ. 4.17. Heb. 11.40.

12. Q. What learn you (for practiſe) out of all afore­ſaid of the laſt Article?

A. To endeavour to begin life everlaſting while I am here, both by faith, Gal. 2.20. and by converſation, Phil. 3.20.

Secondly, to rejoice in my change, being ſo much for the better, Luk. 23.43. Phil. 1.23.

Thirdly, to fear nothing after death, Rev. 14.13.

Sect. 21. Of Prayer in generall.

1. Q. SEeing Faith is to be proved by its fruits, what is the speciall fruit of it, or the chief particu­lar of good works?

A. Prayer, 2 Cor. 4.13.

2. Q. Why doe you make Prayer the principall part, or point of good works?

A. For its dignities ſake, becauſe it is drawing near to God, Jam. 4.8. and for its generallities ſake, becauſe34 ſerveth to all times, perſons, and places, &c.

3. Q. What are the chief rules of Prayer?

A. That it be to the true God, and that it be truly.

4. Q Why to the true God?

A. Becauſe he onely heareth all our words, Pſ. 139.4. and knoweth all our wants, Iſ. 63.16. and ſeeth all our hearts, Jer. 17.9, 10. and is able to yeeld all helps, Jam. 1.17.

5. Q. What doe you imply and require in ſaying that it be truly?

A. That it be in humility, in charity, in faith, in knowledge.

6. Q. What humility?

A. Inward, Joh. 4.24. and outward, 1 Cor. 6.20.

7. Q. What charity?

A. Free from wrath, 1 Tim. 2.8. and from revenge, Rom. 12.19.

8. Q. What faith?

A. Abſolute in ſpiritual things, Jam. 1.5, 6. but con­ditional in temporal things, Mat. 26.39.

9. Q What knowledge?

A. Of our want, Rev. 3.17. of our words, 1 Cor. 4.15. and of Gods will, 1 Joh. 5.14.

10. Q. What spirituall rule or form of Prayer have you?

A. The Lords Prayer, ſo called becauſe it was taught and given by Chriſt our Lord.

11. Q. Did he teach it for its proper uſe, or for a pat­tern to follow?

A. Both: for Mat. 6.9. It is, After this manner pray ye, Our Father, &c. And Luk. 11.2. it is, When ye pray ſay, Our Father, &c.

12. Q. What learn you (for practiſe) out of all afore­ſaid of Prayer?

A. To be diligent and earneſt in the uſe of it pub­lick,35 and private, Eph. 6.18. 1 Theſ. 5.17.

Secondly, to begrudge no reverence, 1 King. 8.54. Luk. 22.41. Pſal. 95.6. Eph. 3.14.

Thirdly, to abhor Popiſh praying to Saints, and in an unknown tongue.

Sect. 23. Of the Preface of the Lords Prayer.

1. Q. HOw many parts hath the Lords Prayer?

A. Three: a Preface, a Sum of Petitions, and a Concluſion.

2. Q. What is the Preface?

A. Our Father which art in heaven.

3. Q Are we restrained, or directed in this Prayer to ſpeak onely to the firſt perſon?

A. No: for the name or title (Father) is common to the whole Trinity, Mat. 23.9. Heb. 12.9.

4. Q. How, or why then is the firſt perſon particular­ly called God the Father?

A. For diſtinction, not for diviſion ſake, and in re­ſpect to the Son, yet the whole Trinity is our Father.

5. Q. And how is God our father?

A. By Creation, Mal. 2.10. and by Adoption, Rom. 8.15.

6. Q. Whom doe you include, and underſtand by this word (our?)

A. The whole Church.

7. Q. May I not then ſay this Prayer alone by my ſelf?

A. Yes, in reſpect of bodily preſence or company, yet never alone, or divided from the Communion of Saints, that they may partake of the benefit of my prayers, and I of theirs.

8. Q. But doth not the plurality of this, and the words following, direct, and invite us to pray with company?

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A. Yes (no doubt) elſe Chriſt would not have ſo ap­proved it, as Mat. 18.20.

9. Q. May I not then call God my Father?

A. No doubt I may in my particular faith, but Chriſt here ſets my Faith awork in the word, Father, and my Charity in the word, Our.

10. Q. Is God onely in heaven?

A. No, but every where, 1 King. 8.27. Act. 17.27.

11. Q. Why then doe we ſay (which art in heaven?)

A. Becauſe there ſpecially he revealeth, and commu­nicateth himſelf, Iſ. 66.1.

12. Q. What do you gather (for practiſe) out of all aforeſaid of the Preface of the Lords Prayer?

A. That we ought to perform the duties of children to God, becauſe we call him Father, and the duties of brethren one to another, becauſe we call him, our Fa­ther.

Secondly, that alwaies (eſpecially in prayer) I muſt be heavenly minded, becauſe I profeſſe my Father to be in heaven, Phil. 3.20. 1 Pet. 1.4.

Sect. 24. Of the first Petition.

1. Q. HOw many Petitions be there in the Lords Prayer?

A. Six.

2. Q. How may they be divided?

A. Into two equall parts; the firſt three concern­ing Gods due, the latter three concerning our own need.

3. Q. Which is the firſt Petition?

A. Hallowed be thy name.

4. Q. Hath God any proper name ſufficient to expreſs him?

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A. No, for his nature is infinite.

5. Q. What may we underſtand here by his name?

A. Himſelf, and whatſoever doth declare him to us.

6. Q. Why doe you ſay himſelf?

A. Becauſe he anſwereth, and putteth his nature for his name, Exod. 3.14.

7. Q. And what especially doth declare him to us?

A. His Titles, Ex. 6.3. Deut. 28.58. Secondly his At­tributes, Ex. 33.19. with 34.6. Thirdly, his Ordi­nances, as Word and Sacraments, Act. 9.15. Fourth­ly his Works, Rom. 1.20.

8. Q. Can God receive any addition to his holineſs?

A. No; for he is abſolute and perfect in himſelf, Iob 22.23. Pſ. 16.2.

9. Q. How then muſt Gods name be hallowed?

A. By all creatures in their kind, Pſal. 145.10. and Pſal. 148.8.

10. Q. How are we for our parts to hallow it?

A. With our tongue, Pſ. 57.8. with our heart, 1 Pet. 3.15. and with our hands, Mat. 5.16.

11. Q. Is then Gods name onely to be hallowed?

A. Yes, for holineſs is to the Lord, Exod. 28.36. and becometh his houſe for ever, Pſ. 93.5.

12. Q. What then do you ask in this petition?

A. Grace for my ſelf, and all people rightly to glo­rifie God.

13. Q. What doe you ſpecially learn (for practiſe) out of all aforeſaid of the firſt petition?

A. Firſt to prefer Gods reſpects and ſervice alwaies before mine own.

Secondly, to direct, and intend all that I ask or doe to Gods glory, 1 Cor. 10.31.

Thirdly, to think all that I am, and have, too little for this, 1 Cor. 6.20.

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Sect. 25. Of the ſecond Petition.

1. Q. WHat is the ſecond petition?

A. Thy Kingdom come.

2. Q. What is here meant by thy Kingdom?

A. The ſpirituall Government of the Church Mili­tant. Pſ. 1 10.2.

3. Q. Who is King of this Kingdom?

A. Chriſt, 1 Cor. 15.25.

4. Q. Who are the ſubjects?

A. The Saints, Rev. 15.3.

5. Q. What are the Laws?

A. The Scriptures, Iſ. 8.20. Luk. 16.29.

6. Q. Who are the enemies?

A. Satan and all his Inſtruments, Eph. 2.2. & 6.12.

7. Q. What doe you ask then in ſaying, thy Kingdome come?

A. The preſerving, advancing, and fulfilling of the Church Militant, Pſ. 122.6.

8. Q. How, or wherein?

A. In the generall ſpreading of the Goſpel, Mat. 24.14. and in the particular reigning of the ſpirit in every one, Luk. 17.21.

9. Q. Is not the coming of the Kingdome of glory here alſo to be underſtood?

A. In generall (no doubt) it may, as Rev. 22.20. and the fulfilling of the Church Militant implyeth it.

10. Q. But muſt wee not here underſtand our own death for ſpeeding us to glory?

A. We are not here bound to it, for it is lawfull to preſerve our own life, Mat. 10.23. and to pray for the ſame, 2 King. 20.2, 3, 4, 5. and the reſtoring of health is Gods mercy, Phil. 2.27.

11. Q. How is the coming of this Kingdom effected?

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A. By the Miniſtry of the Word, Mat. 9.37, 38.

12. Q What doe you learn (for practiſe) out of all a­foreſaid of the ſecond Petition?

A. Firſt, to acknowledge the true author of all grace, help, and comfort, Jam. 1.17.

Secondly, to do my endeavour to help to build, and not to pull down this Kingdom, 1 Theſ. 5.11.

Thirdly, to abhor the Popiſh Headſhip, and Go­vernment of the Church, in the title of General Vicar.

Sect. 26. Of the third Petition.

1. Q. WHat is the third Petition?

A. Thy will bee done in earth as it is in heaven.

2. Q. Is it not idle to pray Gods will may be done, which will be done whether we will or no? Pſal. 135.6. Dan. 4.35.

A. No, for we doe not pray for God in reſpect of his abſolute will in working, but for our ſelves in re­ſpect of his will in relation to us in commanding, or requiring.

3. Q. And how far may we underſtand this will?

A. Both in what he will doe to, or with us, and in what he will have us doe to, or for him.

4. Q. How doe we ask the former to be done?

A. That by faith and patience we may bear what­ſoever his will is to lay upon us, as Mat. 26.39.

5. Q. How do we ask the latter to be done?

A. By our fulfilling the rules of his revealed will.

6. Q. Where are thoſe rules revealed?

A. In the Scriptures, which are therefore called Gods Teſtaments, Gal. 4.24.

7. Q. And what are thoſe rules?

A. They are two eſpecially; the one of Faith,40 Ioh. 6.40. the other of holineſſe, 1 Theſ. 4.3.

8. Q. But how can Gods will be done in earth being changeable, as it ſeems by that of Abraham, Gen. 22. and of Balaam, Num. 22?

A. Gods will was not changed, but fulfilled to, and by Abraham: for it was but the tryall of his Faith, which he fulfilled, Heb. 11.17. Neither was it chan­ged to Balaam, for God withſtood not ſimply his go­ing, but his loving the wages of unrighteouſneſs, 2 Pet. 2.15, 16.

9. Q. Do we not pray againſt our ſelves, and the for­giveneſſe of our ſins when we pray, his will be done, ſeeing he is juſt?

A. No; for we pray to him as to our Father, and for the fulfilling of his Fatherly will in grace.

10. Q. Why doe you ſay, as it is in heaven?

A. Not for equalities ſake, to match the Saints and the Angels, but for ſimilitude, that wee may imitate them in ſpirituall worſhip, Joh. 4.24.

11. Q. In what particulars?

A. Freeneſſe, readineſſe, ſincereneſſe, unpartialneſſe, conſtantneſſe.

12. Q. VVhat doe you learn (for practiſe) out of all aforeſaid of the third petition?

A. Firſt, to deny mine own will, that I may fulfill Gods.

Secondly, to ſearch and enquire into my heavenly Fathers will.

Thirdly, to being heaven upon earth, worſhipping God in ſpirit and truth, Pſ. 3.20.

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Sect. 27. Of the fourth Petition.

1. Q. VVHat is the fourth Article?

A. Give us this day our daily bread.

2. Q. What do you underſtand here by Bread?

A. 1. All temporall and corporall neceſſaries.

2. Gods bleſſing upon them.

3 Q. How do you bring all temporall and corporall ne­ceſſaries under the name of Bread?

A. Becauſe that is the chiefeſt, Gen. 28.20. Iſ. 55.2.

4. Q. How do you bring Gods bleſſings under the name of Bread?

A. Becauſe Bread unbleſt hath no ſtrength or nou­riſhment, Pſ. 78.30, 31. Hag. 1.6. Luk. 12.15.

5. Q. Why do you ask Bread to be given?

A. Becauſe we doe not inherit it, we cannot earn it, nor of our ſelves provide it.

6. Q. Why do we not inherit it?

A. Becauſe in Adams fall we have loſt our right, 1 Cor. 15.22.

7. Q. Why can we not earn it?

A. Becauſe that doing all that we are commanded is but our duty, Luk. 17.10. Gen. 32.10.

8. Q. Why can we not of our ſelves provide it?

A. Becauſe God alone createth and proſpereth, and we cannot make one hair white or black, Mat. 5.36.

9. Q. How then may Bread become ours?

A. By Gods free gift, through our Adoption in Chriſt, Heb. 1.2. 1 Cor. 3.22. and through his bleſſing upon our lawfull calling, 2 Theſ. 3.12.

10. Q. Is it not lawfull to provide Bread for to mor­row, ſeeing we ſay, our daily bread?

A. Yes, for Joſeph in plenty ſtored for Famine, Gen. 41.48. and we muſt provide for our houſhold, 1 Tim. 5.8.

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11. Q. Why then doe we ſo ſpeak?

A. To ſhew our moderateneſſe in our ſelves in reſpect of our caring, Mat. 6.25. and our confidence and de­pendance upon Gods renewing his bleſſings every mor­ning, Lam. 3.23.

12. Q. What do you learn (for practiſe) out of all a­foreſaid of the fourth Petition?

A. Firſt to apply my ſelf chiefly to God for my ha­ving of Bread, Jam. 1.17.

Secondly, to apply my ſelf to means of labour, and not to think to have it by bare asking, 2 Theſ. 3.10.

Thirdly, to be thankfull for having it, and not to forget the giver, Deut. 6.11, 12.

Sect. 28 Of the fifth Petition.

1. Q. WHat is the fifth Petition?

A. And forgive us our treſpaſſes as wee forgive them that treſpaſſe againſt us.

2. Q. What do you underſtand by Treſpaſſes?

A. Both the fault, and the puniſhment of our ſins:

3. Q. How do you gather this?

A. Becauſe Mat. 6.12. it is ſaid (debts) which muſt needs be puniſhments: For we owe to God, not ſinnes, but ſuffering for ſins; but Luk. 11.4. it is ſaid (ſins) which plainly ſignifieth the act or fault.

4. Q. What do you underſtand in the word, forgive?

A. Both parts of our Juſtification, viz. the not im­puting our ſins to us, Rom. 4.7. and the imputing of righteouſneſſe to us, ver. 5.

5. Q. Are we to ask forgiveneſs of ſins onely in gene­rall?

A. No, for we are directed alſo to particular con­feſſion, Prov. 28.13.

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6. Q. Who may forgive ſins?

A. None but God, Mar. 2.7.

7. Q. Muſt we not then forgive one another?

A. Yes, as concerning our own wrongs, Mat. 18.21.

8. Q. But doth not Chriſt give power to the Miniſters to forgive ſins? Mat. 18.18. Joh. 20.23.

A. Not properly to forgive ſins, but to pronounce, and declare it; as alſo in the Sacrament, not to give, but to ſign and ſeal grace; as alſo the Levitical Prieſts had power to pronounce, but not to make cleane, Lev. 13.

9. Q. Muſt we ſay (as we forgive) or (for we alſo for­give?)

A. Either of both; for the former is given us, Mat. 6.12. and the latter, Luk. 11.4.

10. Q. Do we compare with God in the former?

A. No, but we ſhew our ſelves ready to imitate and obey him, Luk. 6.36.

11. Q. Doe we in the latter plead cauſe of Gods for­giving us?

A. No, but doe comfort our ſelves in his promiſe, Mat. 6.14.

12. Q. Muſt we then forgive all wrongs and injuries?

A. Yes, in reſpect of malice, and private revenge, Rom. 12.19.

13. Q. What ground then have private quarrels and duels?

A. None but natures corruption, as in Cain, Gen. 4.

14. Q. But did not David undertake a duell, 1 Sam. 17.

A. Not in his own cauſe, nor out of a private ſpirit, nor by ordinary motion.

15. Q. What doe you learn (for practiſe) out of all a­foreſaid of the fifth petition?

A. Firſt, to confeſſe my ſins to God, for that is im­plyed in asking forgiveneſs.

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Secondly, to forſake them, Prov. 28.13.

Thirdly to abhor Popiſh Pardons, and Auricular Confeſſion.

Sect. 29. Of the ſixth Petition.

1. Q. WHat is the ſixth Petition?

A. And lead us not into temptation, but deliver us from evill.

2. Q. Is God the author of temptation?

A. No, for God tempteth no man, Jam. 1.13.

3. Q. How then doth he lead into temptation?

A. Diverſly in reſpect of the Elect, and of the Re­probate.

4. Q. How in reſpect of the Elect?

A. He doth tempt or try them, by ſuffering them to fall into divers occaſions, Jam. 1.2. yet ſo as his grace is ſtill ſufficient for them, 2 Cor. 12.9.

5. Q. Why doth he do this to them whom he loveth?

A. For their outward probation, 1 Pet. 1.7. as in Abraham, Gen. 22.1. and in Iob, Iob 1. and for their inward confirmation, and conſolation, Rom. 8.28.

6. Q. How in reſpect of the Reprobate?

A. By withdrawing his grace, Exod. 7.3. and by gi­ving them up to their own hearts luſts, Rom. 1.24. and to Satans power, 2 Theſ. 2.11.

7. Q. Cannot Satan then tempt us without God?

A. No, for he could not touch Iob, nor the Swine till he had leave, Iob 1.12. Mat. 8.31.

8. Q. What is meant by deliver us from evill?

A. It is the expoſition of the former part of the Pe­tition: for then he leadeth into temptation when hee doth not deliver from evill.

9. Q. Is there deliverance wrought only to, and with us?

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A. No, but rather in us, by both parts of Sanctifi­cation, viz. Mortification, and Vivification which go together, Rom. 8.10.

10. Q. Is evill then here onely to be taken for ſin?

A. No, but alſo for the author of ſin, Mat. 13.19. and for the effect or iſſue of ſin, that is puniſhment, Am. 3.6.

11. Q. What doe you learn (for practiſe) out of all a­foreſaid of the ſixth petition?

A. Firſt, to watch for temptations, and not to live ſecurely, 1 Pet. 5.8.

Secondly, to put on all the armour of God, Eph. 6.11.

Thirdly, not to truſt to my ſelf, but to ſeek and re­lie on Gods help that ſtrengtheneth me, Pſ. 44.6. Pſ. 121.1. Phil. 4.13.

Sect. 30. Of the Concluſion of the Lords prayer.

1. Q. WHat is the Concluſion of the Lords Prayer?

A. For thine is the kingdom, and the power, and the glory, for ever, and ever, Amen.

2. Q. Is this any part of the prayer?

A. Yes.

3. Q. How can it be, ſeeing it asketh nothing?

A. Becauſe it is a thankſgiving, which is a kind or ſpecies of Prayer, 1 Tim. 2.1.

4. Q. How can you ſhew this to be a Thanksgiving?

A. Becauſe it acknowledgeth and rendereth to God his right and due.

5. Q. Have not men alſo their kingdom, power, and glory?

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A. Yes, but not (as God) generally, properly eter­nally.

6. Q. VVhat mean you by generally?

A. In, and over all creatures the kingdome, the power, the glory.

7. Q. What mean you by properly?

A. That it is without dependance on any other (thing.)

8. Q. What mean you by eternally?

A. That in theſe God hath neither beginning, nor ending (for ever.)

9. Q. Is there then nothing herein but thanks giving?

A. Yes, it is alſo a ground or confirmation of our asking?

10. Q. How ſo?

A. Becauſe as we begin the prayer with mention of Gods lovingneſſe in the name of Father, ſo we con­clude with his ableneſſe in acknowledging his king­dom, power, glory.

11. Q. VVhat mean you by the word Amen?

A. It is my ſetting to my ſeal in point of beleeving to receive what I ask, Joh. 3.33.

12. Q. How may this appear?

A. Becauſe it is a word not onely of wiſhing, but of aſſurance, 2 Cor. 1.20. Rev. 3.14.

13. Q. How far may we take aſſurance in our praiers?

A. That they ſhall be heard and granted directly, and indirectly.

14. Q. How may our prayers be granted indirectly?

A. By delaying, Mat. 15.22. by exchanging, 2 Cor. 12.9. by denying, I am. 4.3.

15. Q. What learn you (for practiſe) out of all afore­ſaid of the Concluſion of the Lords Prayer?

A. Firſt, to pray with humility becauſe of Gods greatneſſe.

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Secondly, to pray with confidence, becauſe of Gods ableneſſe.

Thirdly, to pray with conſtancy, becauſe of both.

Sect. 31. Of the Law in generall.

1. Q. YOu have ſet forth Prayer for the prime fruit of Faith, and the chief of good works, what more fruit hath faith neceſſary for the proof of it?

A. Obedience to the Morall Law.

2. Q. Why not to the Ceremonial and Judicial Law which the Jews alſo had?

A. Becauſe the former being an ordinance of religi­ous ſervice, conſiſting moſt in Types of Chriſt, was was ended in his coming; and the latter being an Or­dinance of Politick Government for the Jews Com­monwealth, is diſſolved with it.

3. Q. How doe theſe differ from the Moral Law?

A. 1. In direction, or extent; that was for all, theſe but for the Jews. 2. In duration, that was for ever, theſe but for a time. 3. In dignity, theſe yeeld and give place to that, Mat. 12.3.

4. Q. What then is the Moral Law?

A. A brief ſumme of the whole duty of man?

5. Q. How can this be the ſumme of all, ſeeing it is called but ten words, Ex. 34.28. Deut. 10.4.

A. Though they be but ten words or heads of mat­ter, yet they be exceeding large ones, Pſ. 119.96.

6. Q. How may the largeneſs of them appear?

A. By five rules eſpecially.

7. Q. VVhich is the firſt?

A. In each Commandement affirmative, is contain­ed the contrary negative, and in each negative is con­tained the contrary affirmative, Mat. 25.42.

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8. Q. Which is the ſecond?

A. When any thing is commanded, or forbidden, all means or occaſions thereto are likewiſe commanded or forbidden, Mat. 5.22.

9. Q Which is the third?

A. The breach of one Commandement is the breach of all, Jam. 2.10.

10. Q. Which is the fourth?

A. The Commandements require perfection of obe­dience inward and outward, as Adam before his fall, Deut. 6.5.

11. Q. Which is the fifth?

A. In every breach of the Commandements the Ac­ceſſary is guilty with the Principal.

12. Q. How may one man be acceſſary to anothers ſin?

A. Many wayes, eſpecially by furthering, and by ſuffering it.

12. Q. May the guiltineſs of the acceſſary acquit the agent?

A. No, for ſuch excuſe is vain, Gen. 3.12, 13.

14. Q. But if a man take occaſion of evill from me, when indeed it is not properly occaſion of evill, ſhall his taking it make me guilty?

A. No; for though David in his humility confeſs­eth the occaſioning of the death of the Prieſts, 1 Sam. 22.22. yet he is juſtified therein, Mat. 12.3.

15. Q. What learn you (for practiſe) out of all afore­ſaid of the Law?

A. Firſt, to pray, open mine eyes that I may ſee the wonderous things of thy Law, Pſ. 119.18.

Secondly, to love and delight in every part of it.

Thirdly, to take heed of being partaker of other mens ſins, 1 Tim. 5.22.

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Sect. 32. Of the Preface of the Law.

1. Q. WHere and how doth the Morall Law be­gin?

A. Exod. 20.1. And God ſpake all theſe words, ſay­ing, I am the Lord thy God which have brought thee out of the land of Aegypt, out of the houſe of bon­dage.

2. Q. What doe you find in this beginning?

A. A double Preface; one of Moſes (And God ſpake all theſe words ſaying) another of God (I am the Lord thy God which brought thee out of the land of Aegypt, out of the houſe of bondage.)

3 Q. What do you obſerve in the former Preface?

A. Four circumſtances.

1. The time (and, or then.)

2. The Author (God.)

3. The manner of delivery (ſpake.)

4. The ſum (all theſe words.)

4. Q What obſerve you in the firſt circumſtance?

A. That the Law is holy, Rom. 7.12. for God was carefull to hallow the people for the receiving of the Law, by a great deale of preparation, as appeareth chap. 19.

5. Q. What obſerve you in the ſecond circumſtance?

A. That the Morall Law hath no leſſe then Gods own Authority.

6. Q. What obſerve you in the third circumſtance?

A. That God teacheth men eſpecially by the ear.

7. Q. VVhat obſerve you in the fourth circumſtance?

A. That each Commandement hath alike ſtrength and bond upon us.

8. Q. Is the ſecond place (aforeſaid) pertaining to the whole Law?

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A. Yes, Lev. 19.36, 37.

9. Q. Is it not rather the affirmative part of the firſt Commandement?

A. No, for it commandeth nothing, and it is need­leſſe to expreſſe both parts, by the firſt of the aforeſaid five rules.

10. Q. VVhat obſerve you further in it?

A. That God preſſeth the people to obedience by his power (I am the Lord) and by his love (thy God) and by their experience of both (which have brought thee out of the land of Aegypt.)

11. Q VVhat is this to us?

A. The ſame, or as much as it was to them, becauſe hee is ſtill the ſame Lord, and our God, and hath brought us out of the ſpirituall Aegypt of ſin, death, hell, paganiſm, papiſm.

12. Q. But doth not St. Paul ſay, Rom. 6.14. Yee are not under the Law?

A. But he expoundeth himſelf, Gal. 3.13. that we are freed from the curſe of the Law, not from the rule and bond of it, Mat. 5.17.

13. Q. VVhat learn you (for practiſe) out of all afore­ſaid of the Preface of the Law?

A. Firſt, to prepare my ſelf alwaies to the receiving of God word.

Secondly, to rejoyce in the uſe of the ear, and to ab­hor imagery in Gods ſervice, Deut. 4.12, 15.

Thirdly, to fear the breaking of that which had a glorious ordination, Pſal. 4.4.

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Sect. 33. Of the firſt Commandement.

1. Q. HOw many Commandements be there?

A. Ten, Ex. 34.28. Deut. 10.4.

2. Q. How are they divided?

A. Into two Tables; the former containing our du­ty to God in the four firſt precepts, the latter contain­ing our duty to our neighbour, in the ſix laſt precepts.

3. Q. How then doth the Romiſh Church make three precepts in the former Table, and ſeven in the latter?

A. They do wrongfully confound the two firſt into one, and divide the laſt into two.

4. Q. How may this wrong appear?

A. 1. Becauſe in that which they make one precept, there is diſtinct different matter; viz. Firſt, who muſt be worſhipped, and ſecondly how.

2. Becauſe the tenth Commandement (which they divide) runneth in one and the ſame word, and is ſo ſummed, Rom. 7.7. & 13.9.

3. Becauſe Exod. 20.17. houſe is put foremoſt, and wife is between houſe and goods; but Deut. 5.21. wife is put firſt, therefore the luſt of neither of them alone forbidden can be the ninth Commandement.

5. Q. What then is the firſt Commandement?

A. Thou ſhalt have no other Gods before me.

6. Q. How many parts be there in this Commande­ment?

A. Three.

1. A Negative.

2. An Affirmative.

3. A Reaſon.

7. Q. What is the Negative part?

A. It forbiddeth our having any falſe God.

8. Q. How may a falſe God be had?

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A. Outwardly by corporall Idolatry, or inwardly by ſetting up an Idoll in our heart, Ezek. 14.3.

9. Q Is nothing here forbidden but having of a falſe God?

A. Yes, all degrees of infidelity, and other iſſues of original corruption in our thoughts of God.

10. Q. What is the Affirmative part of this Comman­dement?

A. Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, &c. Deut. 6.5. Mat. 22.37.

11. Q. What is the reaſon hereto belonging?

A. It is in the words (before me) becauſe nothing can be behind him, nor out of his ſight, Heb. 4.13.

12. Q. What doe you learn (for practiſe) out of alla­foreſaid of the firſt Commandement?

A 1. To take heed of joyning any partner with God, I muſt have him ſolely, Iſ. 42.8.

2. To take heed of barring God in any thing I am, or have; he muſt have me wholly, Luk. 14.26.

3. To acknowledge his preſence alwayes, Pſ. 139.3.

Sect. 34. Of the ſecond Commandement.

1. Q. WHat is the ſecond Commandement?

A. Thou ſhalt not make to thy ſelf any graven Image, nor the likeneſſe of any thing, &c.

2. Q. How many parts be there in this Commande­ment?

A. Three, a Negative, an Affirmative, and a Rea­ſon.

3. Q. What is the Negative part?

A. It forbiddeth falſe worſhipping of God.

4. Q. How is it here exprest?

A. By the uſe of Images.

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5. Q. Is all uſe of Images then unlawful?

A. No, for skill in ſuch workmanſhip is of the ſpirit of God, Ex. 31.1, 2, 3.

6. Q. How far then is the uſe of Images unlawfull?

A. The uſe of any Image as an help in Gods ſervice, Hab. 2.18. Iſ. 44.10. and the making or having of any Image or likeneſſe of God, Iſ. 40.18. is unlawful.

7. Q. What is the affirmative part of this Comman­dement?

A. That we worſhip God according to his will.

8. Q. How is that?

A. In ſpirit and truth, Joh. 4.24.

9. Q. What is the reaſon here added?

A. For I the Lord thy God am a jealous God.

10. Q. How is Gods jealouſie expreſſed?

A. By puniſhing the breakers, and bleſſing the keepers of this Law.

11. Q. How puniſhing?

A. The ſinnes of the Fathers upon the children unto the third and fourth generation.

12. Q. How can this be juſt?

A. It is here expreſt (in them that hate me.)

13. Q. How bleſſing?

A. In an unlimitted meaſure (unto thouſands in them that love him.)

14. Q. What learn you (for practiſe) out of all afore­ſaid of the ſecond Commandement?

A. 1. To abhor Romiſh bowing to, and before I­mages.

2. To worſhip God after his will, and not after mine own will.

3. To ſerve him in fear becauſe of his Juſtice, and in love becauſe of his mercy.

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Sect. 35. Of the third Commandement.

1. Q. WHat is the third Commandement?

A. Thou ſhalt not take the name of the Lord thy God in vaine; for the Lord will not hold him guiltleſſe that taketh his name in vain.

2. Q. What are the parts of this Commandement?

A. A Negative, an Affirmative, and a Reaſon.

3. Q. What is the Negative part?

A. Gods name muſt not be diſhonoured.

4. Q. What is the Affirmative part?

A. Gods name muſt be honoured.

5. Q. VVhat doe you eſpecially underſtand here by ta­king Gods name in vain?

A. All abuſing it to ill purpoſe (as charming, cur­ſing, mocking) or to idle purpoſe, as vain talking, or ſwearing.

6. Q. Is all ſwearing then unlawfull?

A. No, for we muſt ſwear in truth, in judgement, and in righteouſneſs, Jer. 4.2.

7. Q. VVhat is required to, and in the truth and righteouſneſs of an oath?

A. That it be of a true thing, and truly.

8. Q. VVhat mean you by a true thing?

A. In reſpect of the time paſt, that nothing be affir­med which is not, or denyed which is; and in reſpect of the time to come, that nothing be ſworn or vowed that is either wicked, as Act. 23.12. or uncertain, as Jud. 11.30. Mat. 14.7.

9. Q. VVhat mean you by truly?

A. 1. That it be not vainly, nor idlely, Jam. 5.12. Hoſ. 4.1, 2.

2. That it be not with falſe meaning to deceive the55 hearer; for an oath is called the givers, Gen. 24.8. Joſ. 2.17.20. becauſe the ſenſe of it (before God) is as the giver, or hearer of it (and not as the taker) underſtan­deth it.

3. That it be by the true God, Deut. 6.13. Iſ. 65.16. Jer. 5.7. & 12.16. Pſal. 63.11. becauſe he alone know­eth the heart, and is able to anſwer all truth and falſ­hood.

10. Q. VVhat is the reaſon added to this Commande­ment?

A. For the Lord will not hold him guiltleſſe that taketh his name in vain.

11. Q. VVhat do you learn (for practiſe) out of all a­foreſaid of the third Commandement?

A. 1. To fear an oath, Deut. 28.58.

2. To hallow Gods name in all things, Col. 3.17.

3. To abhor Popiſh equivocations.

Sect. 36. Of the fourth Commandement.

1. Q. WHat is the fourth Commandement?

A. Remember that thou keep holy the Sabbath day, &c.

2. Q VVhat are the parts in this Commandement?

A. An Affirmative, a Negative, and a Reaſon.

3. Q. VVhat is the Affirmative part?

A. That which is expreſſed, viz. That the Sabbath day muſt be hallowed.

4. Q. VVhat is the Negative part?

A. That which is alſo (partly) expreſſed, that the Sabbath day muſt not be prophaned.

5. Q. Is our Sabbath the ſame day of the week as it was from the beginning?

A. No, it is changed from the ſeventh to the firſt day56 of the week in honour of Chriſts Reſurrection.

6. Q. By whom was it ſo changed?

A. By the Apoſtles, Act. 20.7. 1 Cor. 16.2. And it is probable it was by Chriſt himſelf; for they obſerved his commiſſion, 1 Cor. 11.23. 1 Cor. 15.3. and it is call­ed the Lords day, Rev. 1.10.

7. Q. How could that be changed which was in the Moral Law commanded?

A. The ſeventh day was to the Jews typical and ce­remonial, but a Sabbath is to all men moral.

8. Q. How doth the morality of the Sabbath appear?

A. Firſt, becauſe it was (at firſt) ordained in time of innocency.

Secondly, becauſe it was publiſhed in, and with the Moral Law.

Thirdly, becauſe it is the employment of the Mi­niſtry.

Fourthly, becauſe it is the Law of nature to have a time ſet apart for own reſt, and for Gods ſervice.

9. Q. What then is here specially required?

A. Remembring the Sabbath, which implyeth our preparation; and hallowing it, which implyeth our holy reſting to godlyneſſe, and not to idleneſs or ſin.

10. Q. Who are herein bound?

A. Every one for himſelf, and every houſholder for all that are of, or in his houſe.

11. Q. Is labour then unlawfull abſolutely on the Sabbath day?

A. No, not in caſes of piety, and of charity, Mat. 12.5, 12.

12. Q. What is the reaſon pertaining to this Comman­dement?

A. It is double. Firſt of equity, becauſe God hath given us ſix dayes. Secondly of authority, becauſe he hallowed the ſeventh.

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13. Q. What learn you (for practiſe) out of all afore­ſaid of the fourth Commandement?

A. 1. To forecaſt forecaſt for this dayes ſervice, that I may attend it when it cometh.

Secondly, to obſerve it conſcionably as a Moral pre­cept.

Thirdly, to look to all under my charge for their obſerving it.

Sect. 37. Of the fifth Commandement.

1. Q. WHat is the fifth Commandement?

A. Honour thy Father, and thy Mother that thy daies, &c.

2. Q. How many parts are there in this Commande­ment?

A. Three; an Affirmative, a Negative, and a Rea­ſon.

3. Q. What is the affirmative part?

A. That which is expreſſed in the words, Honour thy Father, and thy Mother.

4. Q. What is the Negative part?

A. That which on the contrary is neceſſarily imply­ed, Thou ſhalt not diſhonour them.

5. Q. Are we here to underſtand onely our naturall parents?

A. No, but alſo ſpirituall Fathers, as Miniſters, 1 Cor. 4.15. and political Fathers, as Magiſtrates, Gen. 45.8. and oeconomical Fathers, as Maſters, 2 King. 2.12. & 5.13. and Matrimonial Fathers, as Husbands, Eph. 5.22.

6. Q. And are we then only to honour our ſuperiours?

A. Nay, but alſo our inferiours, our equals, and our ſelf.

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7. Q. How may this appear?

A. Becauſe they that will receive honour muſt de­ſerve it by reſpective yeelding to every one his due, and becauſe St. Peter biddeth, honour all men, 1 Pet. 2.17. and Chriſt extendeth the ſecond Table to our neigh­bour, Mat. 22.39.

8. Q. What is then the honour that we are here bound to perform?

A. It is divers according to the difference of parties to whom it is due.

9. Q. Is (Mother) here added to ſignifie the Catholick Church?

A. No, but to quit women of contempt, 1 Pet. 3.7. and to prevent childrens ungraciouſneſs, who are apt to turn the Mothers indulgence to their ſhame, Pro. 10.1, 15, 20. & 29.15.

10. Q. What is the reaſon added to this Commande­ment?

A. That thy daies may be long in the land, &c.

11. Q. What force hath this reaſon, ſeeing our life is full of miſeries?

A. Becauſe life is acceptable to nature, and God is able to make it a bleſſing, Eph. 6.2, 3.

12. Q. But doth this promiſe alwaies hold?

A. It holdeth generally, and for the moſt part in compariſon of the wicked, who do not live out halfe their daies, Pſ. 55.23. and if it fail, it is in exchange for the better, Iſ. 57.1.

13. Q. What learn you (for practiſe) out of all afore­ſaid of the fifth Commandement?

A. Firſt to give to every one his due, Rom. 13.7.

2. To be carefull of mine own honour, that I may not fail to, and in others honour.

3. To truſt in my heavenly Fathers regarding me, whiles I have right regard of my earthly Fathers.

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Sect. 38. Of the ſixth Commandement.

1. Q. VVHat is the ſixth Commandement?

A. Thou ſhalt do no murther.

2. Q. How many parts hath it?

A. Two; a Negative, and an Affirmative.

3. Q. What is the Negative part?

A. That which is expreſſed in the words, Thou ſhalt do no murther.

4. Q. What is the Affirmative part?

A. That which is implyed, and neceſſarily follow­eth on the contrary.

5. Q. Doth this murther concern only mans life?

A. Yes; for the bruit creatures are given us for nou­riſhment, Gen. 9.3.

6. Q. And doth it bind onely us to, and concerning o­ther men?

A. No, but (as all the ſecond Table doth) eſpecially to our ſelves.

7. Q. Is he taking away of mans life then abſolutely unlawfull

A. Our own ſelf-killing muſt needs be ſo, but not the taking away of others life, in caſe of judgement, juſt war, and ſelf-defence.

8. Q. Is nothing here forbidden but killing, and pro­ceeding to death?

A. Yes, even all degrees and means of wronging, or impairing our own, or our neighbours livelyhood.

9. Q. And is the bodily life here onely to be under­ſtood?

A. No, but alſo the ſoules, which is much more pre­cious.

10. Q. But how can the ſoul be killed?