A CATECHISM Containing the PRINCIPLES OF Christian Religion.
Together with A Preparation Sermon Before the Receiving of the Holy Sacrament OF THE Lord's-Supper, As it was Preach'd in Serjeants-Inn-Chappel in Fleet-street, London.
By JAMES CLIFFORD, M. A. late of Magdalen-College, Oxon: And Chaplain to the Honourable SOCIETY of Serjeants-Inn.
LONDON, Pri [...] [...]or J. Deacon, at the Angel, in Gilt- [...] [...]reet, without Newgate, 1694. And [...] be Sold by the Booksellers of [...]don and Westminster.
THE PREFACE.
A Cat [...]chism is a Word now used in a Church-sence, signifying a little Book, containing the Brief Summ, or Chief Principles of Christian Relgion.
He who Teacheth, is called a Catechist; and he who is Taught, Catechumenus, a Disciple, Scholar, one taught, instucted, or edified. All which words are derived from [ [...]] a Sound; from whence comes the English word Eccho, which is but a Repetition of the Voice, or a Return, or Report of what is uttered.—And therefore, not without Reason, did the Spirit of God chuse, and the Church [Page ii] retain those Notions: Because the Chief Principles of Christianity were, at first, instilled by, the Ear, (which is called Wisdom's Gate) the Sound of the Apostles Words going out into all Lands. They are but Eccho's, or Sounds, whose Property is, to report what is heard.
This is to be observed by all Catechists, who are not to teach for Fundamental Doctrine their own Imaginations and Conceits, but to sound into the Ears of others, what they have heard, and nothing but what they have heard, viz. the certain Words of Christ, and his Apostles, first sounded in the Gospel, we are to teach you nothing but what we have been taught by Christ and his Apostles.
The Catechist, called by St. Paul, [ [...]] he that Teacheth: In the Gal. 6. 6. Primitive Church [ [...]] the Catechist. An Office which the greatest Doctors of the Church have not disdained, or thought beneath them; as Pantenus, Clem. Alexand. Origen, Cyrill, Greg. Nyss. and Nazianz.
The Catechumeni, or Catechised, in the Primitive Times, were commonly of Two sorts, and truly so may well be in our Times.
1. Adulti, Men grown, whether Jews or Gentiles, who were perswaded to receive the Gospel, but were not yet baptized, and consequently, not to be admitted to the Ordinance of the Lord's Supper, till they had given an Account of their Faith, and promised to lead and holy Life, consonant to the Rules of the Gospel.
2. Children of Christian Parents, born in the Pale of the Church;—who, because born whithin the Covenant, and by Baptism admitted solemnly into the Congregation of Christ's Flock, when grown to a Capacity of Learning, were taught the Principles of Christianity. Of which when they could give a competent Account, were brough to the Bishop to be Confirmed.
Matter of Catechism only, of such things as necessarily, or very [Page iv] profitably to be known by every Chirstian.
Questions Short, Answers Ful and Pertinent; that might be easilier learned and remembred given and taught in fewest & plainest Words that might.—'Tis not reason that Rules should be long, and loaden with unnecessary Words. Our saviour reduced the whole Law to two Heads, Love to God, and Mat. 22. 37. Love to our Neighbour.—St. Paul, to one Syllable, viz. Love; Love Rom. 13. 9, 10. is the fulfilling of the Law.—Repentance towards God, and Faith towards Act. 20. 21. our Lord Jesus Christ,—set Heb. 6. 1. down as the Summ of the Gospel.
These then are the principal Matters of any Catechism; and the briefer the Rules are about them, the better.—'Tis the Commendation of the Church-Catechism, 'tis Short, 'tis Plain: No cause of this Complaint, Brevis esse laboro, obscurus sio: Tho' brief, yet not dark and obscure.
This to be learned of every Child.] With us Persons to be instructed [Page V] in these Principles, Children; not excluding Elder Persons, in case of Ignorance. Our Church supposing the Aged to be well grounded in these Principles, (they should be so indeed, but Experience shews the contrary,) fits and enjoyns these Lessons to the Younger sort. And indeed, this is according to the Command of God, [ Words Deut. 6. 6, which I command thee this day, shall be in thy heart; And thou shalt teach 7. them diligently unto thy children.—Forget not things thine eyes have Chap. 4. 9. seen; teach them thy sons, and thy sons sons.—Fathers, bring up your children in the nurture and admonition Eph. 6. 4. of the Lord.—Treading in the Gen. 18. 17. steps of Abraham, that taught his Houshold Covenant.—And the Mother 2 Tim. 3. 15. of Tomothy, who instructed her Son in the Scriptures, from a Child.]—This is one way to have good Children, and good Servants.—However, I shall have Comfort in performing my Duty. But, I say, by means of Catechising Children reason'd with Religious [Page vi] Principles (before Malice, Pride, Self-love, by-Ends, lustful Inclinations, or corrupt Examples, have depraved their Minds, and Actions,) a good Foundation would be laid betimes, for the ordering of their Conversation aright; and the Seed of the Word would be preserved in them whole and sound.—Men would be better Livers, and sounder Believers▪ Horrid Vices, nor Hellish Heretical Opinions, would not so much prevail.—For, doubtless, were the Younger sort but well seasoned with Orthodox Truths, and the undeniable Principles of Christian Religion, they could not be as Children tossed to and fro, and carried about with every wind of doctrine, nor so easily hurried down the stream of prevailing Wickedness.—The Jesuite would not gain so many Proselytes, nor the Sectary so many light-headed Followers.
A CATECHISM, Containing the PRINCIPLES OF Christian Religion, &c.
Quest. What ought to be the Chief and Continual Care of every Man in this Life?
Answ. To glorifie God, and save his Soul: as St. Paul saith,
Q. Whence must we take Direction to attain hereunto?
A. Out of the Word of God alone.
Q. What call you the Word of God?
A. The Holy Scripture immediately inspired, which is contained in the Old and New Testament; as St. Paul saith,
Q. What is your Opinion concerning the Bible, or that Book which we call the Scripture?
A. I stedfastly believe it to be the true Word of God, written by holy Men, as they were taught and moved by the Holy Ghost.
When ye received the word of God 1 Thes. 2. 13. which ye heard of us, ye received not the word of men, but as it was indeed the Word of God.
For it is not ye that speak, but the Spirit Mat. 10. 20. of my Father which is in you.
The Spirit of the Lord spake by me, and 2 Sam. 22. his word was in my tongue.
For the prophecy came not in old time 1 Pet. 1. 21. by the will of man, but holy men of God spake as they were moved by the Holy Ghost.
Q. To what end were the Scriptutes written?
A. To Teach, Instuct, Convince, Correct, and Comfort.
All scripture is given by inspiration of 2 Tim. 3. 16. God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.
That the man of God may be perfect, —Ver. 17. throughly furnished unto all good works. Rom. 15. 4
Q. What doth the Scripturs especially teach us?
A. The saving Knowledge of God, and Jesus Christ.
And this is life eternal, that they might Joh. 17. 3. know thee, the only true God▪ and Jesus Christ whom thou hast sent.
Search the scriptures, for in them ye Joh. 5. 39. think ye have eternal life, and they are they which testifie of me.
Q. What doth the Scripture teach thee concerning God?
A. It Teacheth me, and I verily Believe it, and am perswaded that there is a God, as is proved,
For the invisible things of him, (that Rom. 1. 20. Act. 14. 17. is, his Eternal Power and Godhead) are seen by the Creation of the World, being considered in his Works, to the intent they should be without excuse,
Who is an Essence, or Spiritual Substance:
And God said to Moses, I am that Exod. 3. 14. I am.
God is a Spirit, and must be worshipped J [...]h. 4. 24. in spirit and truth.
Q. How many Gods be there?
A. Only One, and no more:
Unto us there is but one God, which is 1 Cor. 8. 6. the Father.
[Page 4]Unto thee it was shewed, that thou Deut. 4. 35. mightest know that the Lord he is God, and that there is none but he alone.
Q. How is this One God to be conceived of us?
A. Not by framing any Image of him in our Minds; ‘Take good heed therefore, that ye corrupt [...]t. 4. 15, 16. not your selves, and make you a graven image, or representation of any figure, whether it be the likeness of male or female.’ neither can we conceive him in his glorious Nature; ‘Why askest thou thus after my name, Judg. 13. 18. which is secret?’ but we are to conceive God as he hath revealed himself in his Word, by his Properties and Works.
Q. What are the chief Properties of God?
A. He is most Wise; ‘O the depth of the riches both of the Rom. 11. 33. wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out!’ Most Holy; ‘Holy, holy, holy is the Lord God of Isa. 6. 3. Hosts, the whole earth is full of his glory.’ [Page 5] Righteous; ‘The Lord is righteous in all his ways, Psal. 145. 17. and holy in all his works.’ Just; ‘God is true, and without wickedness: Deut. 32. 4. just and righteous is he.’ Merciful; ‘The Lord, the Lord God, merciful and Exod. 34. 6, 7. gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquities, transgressions and sin.’ True and Unchangeable;
My covenant will I not break, nor Psal. 89. 34. alter the things that is gone out of my mouth.
Heaven and earth shall pass away, but Mat. 24. my words shall not pass.
Present in all Places;
O Lord, thou hast tried me, and known Psal. 139. 1, 2, 3, 4. me; thou knowest my sitting and rising; thou understandest my thoughts afar off.
Thou compasseth my path, and my lying Jer. 23. 13. down, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether.
Almighty; ‘And the Lord said, I am God Almighty; Gen. 17. 1. Walk before me.’ [Page 6] Eternal; ‘I the Lord am the first, and with the Isa. 41. 4. last I am the same.’ Infinite in Presence;
Am I a God at hand, saith the Lord, Jer. 23. 23. and not a God afar off?
Can any hide himself in secret pla [...]es, —Ver. 21. that I shall not see him? Do not I fill heaven and earth? saith the Lord.
Ininite in Power;
For the Lord your God is God of gods, Deut. 10. 17. and Lord of lords; a great God, mighty and terrible,
being able to be what soever he will. Psal 115 3.
Q. What are the Works of God, by which we are to conceive him?
A. They are Two principally, Creation and Preservation.
How are we to conceive God, in respect of Creation?
A. That he is the most Mighty Creator of the World, and of every Thing that hath a Being in the World.
Q. There be many Evils, and hurtful Things in the World, as venomous and poysonous Beasts, Herbs, and such like; Did God create them?
A. Yea, God did create all these things, as in Gen. 1. 25. But we must [Page 7] understand, that God made not poysonous Creatures so at the first, but they became so by the Fall of Man, and are now for the Correction and Punishment of Man, for Sin; which should not have been so, if Man had not fallen.
Q. Did God make Sin, Sickness, Diseases, and Death, or no?
A. No; these be no Creatures of God. Sin is no Creatures of God, but the Destruction of God's Image which is a Creature; and Sicknesses, Diseases, and Death, came into the World by Sin, and follow Sin.
As by one man sin entred into the Rom. 5. 12. World, and death by sin: so death went over all men, forasmuch as all men have sinned.
Q. What is the Work of Creation?
A. It is the Making of all Things in their several Kinds, of Nothing, by the mighty Power of God, in the first Six Days of the World
For in six days the Lord made heaven Exod. 20. 11. and earth, the sea, and all that in them is.
And are not made of things which did Heb. 11. 3. appear.
Q. In what Form and Manner were all Things created?
A. In an excellent Order, and exceeding Good.
And God saw all that he had made, Gen. 1. 31. and lo it was exceeding good.
Q. For what End did God make all Things?
A. For the Praise of his Power, Goodnese, Wisdom, Perfection and Freedom.
The Lord hath made all things for his Prov. 16. 4. own sake; yea, the wicked for the day of evil, Rev. 4. 11.
Q. What is the Second Work whereby we are to conceive God in our Minds?
A. We are to conceive him in our Minds, as the most Wise and Mighty Preserver of all Things created. God is a faithful Creator: He did not only 1 Pet. 4. 19. make Heaven and Earth, and all Things in them, and so leave, them; but he, by his wise Providence, and mighty Power, doth preserve and govern the same.
Q. What is that Preservation or Providence of all things?
A. The Alimighty Power of God every where present,
Can any hide himself in secret places, Jer. 23. 24. that I shall not see him? saith the Lord: Do not I fill heaven and earth?
[Page 9] whereby he doth, as it were, with his Hand, uphold and govern Heaven and Earth, with all the Creatures therein. Heb. 1. 3. So that those things which in the Earth grow, as likewise Rain and Drought, Fruitfulness and Barrenness, Meat and Drink, Health and Sickness, Riches and Poverty: In a word, all Things come not rashly, or by Chance, but by his Fatherly Counsel and Will; as is manifest: Viz.
Let us now fear the Lord our God, that Jer. 5. 24. giveth rain, both early and late, in due season.
He gave us rain from heaven, and Act. 14. 17. fruitful seasons; filling our hearts with food and gladness.
The rich and the poor meet together, the Prov. 22. 2. Lord is the Maker of them all.
Are not two sparrows sold for a farthing? Mat. 10. 29. and one of them shall not fall to the ground without your Father.
The lot is cast into the lap, but the whole Prov. 16. 13. disposition thereof is of the Lord.
Q. How know you that God ordereth and governeth all things by his most wise and mighty Power, and by his special Providence?
A. By Experiece we see that Meat and Drink being void of Life, yet preserve the Life of Man. Cloathing being void of Heat, yet it keeps the [Page 10] Body warm; which could not be, but by the special Providence of God.
Q. What doth the Knowledge of the Creation and Providence of God teach us?
A. That in Adversity we may be Patient, and Thankful in Prosperity, and have herefter our chiefest Hope reposed in God our most faithful Father, being sure that there is nothing which may withdraw us from his Love; forasmuch as all Creatures are so in his Power, that without his Will, they are not able not only to do any thing, but not so much a once to move.
Q. What are we further to Believe and Conceive concerning God?
A. That in One Spiritual and infinitely Perfect Essence there be Three Divine Persons; the Father, the Son, and Holy Ghost: as is proved,
Furthermore, God said, Let us make Gen. 1. 26. man.
Hereby shewing, that in the Unity of the Godhead there is a Plurality, which is not Accidental, nor Effential, but Personal.
Go therefore and teach all notions, baptizing Mat. 28. 19. them in the name of the Father, and the Son, and the Holy Ghost.
These Three Persons are not. Three [Page 11] several Substances, but Three distinct Subsistences, or Three divers Manner of Beings, of One and the Same Substance, and Divine Essence.
Q. Why is the first Person named Father?
A. 1st, In respect of his Natural Son Christ;
2ly, In respect of the Elect, his adopted Sons;
Doubtless thou art our Father: though Isa. 63. 16. Abraham be ignorant of us, and Israel know us not, yet thou, O Lord, art our Father, and our Redeemer.
Q. Why is the Second Person named the Son?
A. Because he is begotten of his Father's Substance or Nature;
Thou art my Son, this day I have begotten thee.
Q. Why is he called the Word?
A. 1st, Because the Conception of a Prov. 8. 12. Word in Man's Mind, is the nearest thing that, in some sort, can shadow unto us the Manner how he is eternally begotten of his Fathers Substance; and in this respect he is also called the Wisdom of his Father.
2dly, Because that by him the Father Joh. 1. 18. hath from the Beginning declared his Will for our Salvation.
3dly, Because he is the chief Argument Heb. 1. 1. of all the Word of God, or that Word whereof God spake, when he promised the Blessed Seed to the Fathers, under the Old Testament.
Q. Why is the Third Person called the Holy Ghost?
A. 1st, Because he is Spiritual, without Joh. 4. 24. a Body.
2dly, Because he is Inspired, and (as it were) Breathed from the Father and the Son; that is, proceeding from them Both.
And he is called Holy, both because he is Holy in his own Nature, and also the immediate Sanctifier of all God's Elect.
As he that hath called you is holy, so 1 Pet. 1. 15. be ye holy.
Elect, according to the fore-knowledge —Ver. 2. of God, the Father, unto sanctification of the spirit.
Q. What is the Father?
A. The First Person of the glorious Trinity, having neither his Being nor Beginning of any other but of himself, begetting his Son, and together with his Son sending forth the Holy Ghost from Everlasting.
Q. What is the Son?
A. The Second Person of the Trinity, and the only begotten Son of his Father; not by Grace, but by Nature; having his Being from the Father alone, and the whole Being of his Father, by an Eternal and Incomprehensible Generation; and with the Father, sendeth forth the Holy Ghost.
Q. What is the Holy Ghost?
A. The Third Person of the Trinity, proceeding and sent forth equally from both the Father and the Son, by an Eternal and Incomprehensible Inspiration: For as the Son receiveth the whole Divine Essence by Generation, so the Holy Ghost receiveth it wholly by Inspiration.
Q. How doth this Order between the Three Persons appear?
A. In that the Father Begetting, must, in Order, be before the Son Begotten; and the Father and the Son, before the Holy Ghost, proceeding from them both.
Q. Are not these Three Persons, in Degree, one before or after another?
A. This Divine Order excepted, there is neither First nor Last, neither Superiority nor Inferiority, among the [Page 14] Three Persons: but for Nature, they are Co-essential; for Dignity, Coequal; for Time, Co-eternal; the Divine Essence being in every one of the Three Persons.
Q. Are these Three Persons Three several Gods, as three Persons amongst Men are three several Men?
A. No: The Three Persons are but One God.
In that he saith Three, he noteth the Distinction of the Persons; and in saying One, he sheweth the Unity of the Essence. Because the Divine Essence is Infinite, and admits n Division; and the whole Divine Essence is in every one of the Three Persons; which are not severed, but only distinguished one from another.
Q. How are we to coneive the Three Persons in the Godhead distinct one from another?
A. Two ways.
1st, In the Manner of Personal Being, which each Person hath proper to himself. As,
The Father is the Person which Begets.
The Son, the Person who is Begotten of the Father.
The Holy Ghost, the Person who proceeds from the Father and the Son.
2ly, In the Manner of Working in the Creatures: For the Scripture ascribes To the Father, the Beginning of Working.
To the Son, Wisdom and Counsel, and the Dispensation of the Work.
To the Holy Ghost, Vertue and Power, and Efficacy of Operation. In a Word, God the Father, in the Son, by the Holy Ghost, worketh all things,
Of all visible Creatures, which is the Chiefest?
A. Man: For in Man, above all other Visible Creatures, the Lord sets forth the Glory of his Wisdom, Power and Goodness.
Q. What was the State and Condition of Man, at the first, by Creation?
A. It was an holy and happly Condition; a State of Innocency, and a State of Life.
Q. Wherein stood that holy Condition of Man?
A. In that he was free from Sin, and created after God's own Image and Likeness.
Q. What was that Image of God in which Man was at first created?
A. It was a Conformity of Man to God, even a Conformity of all the Power of the Soul of Man to the Will of God, standing in Wisdom and Holiness.
Q. What was that Wisdom that was in Man at the first?
A. A perfect Knowledge of God his Creator, and of his Will to be obeyed, and of his Wisdom and Will touching the particular Creatures; for Adam named them according to their Natures.
Q. What was that Holiness that was in Man at the first?
A. It was a Conformity of the Will and Affections, and the whole Disposion of Man, in Body and Soul, to the Will of God his Creator.
Q. Wherein stood that happy Condition of Man, in his first Creation?
A. In Three things.
1st. In a blessed Estate, which was in Communion, which Man had with the True God, with whom he had daily, and (as it were) familiar Conversation.
2dly. In Dominion over the Creatures: Gen. 1. 28. An Example whereof, is, when all Creatures presented themselves before him, to receive their Names from —Ver. 29. him.
3dly. In a Body endued with Beauty, Strength and Immortality. And that his Body was Immortal, there is no question, seeing Death came in by Sin.
Q. Man being in this happy Estate, what Employment had he?
A. Twofold.
1st. Particular and Outward: To Till Chap. 2. 15. and Dress the Garden.
2dly. General and Spiritual: To Worship and serve his Creator.
Q. How was be fitted and enabled for this Service?
A. He was fitted of God with Freedom of Will, and Ability for perfect Obedience. Being manifestly proved, [Page 18] from the Perfection of the Image of God, in which Man was created.
Also, he having the Moral Law written in his Heart by Nature.
Q. How doth that appear?
A. 1st. By the Effect of his Law in his Heart. For Man having sinned, the Guilt G [...]n. 3. 8. of his Conscience forced him to hide himself from God's Presence.
2dly. By the Remainders of the Law of God in all Mankind; who having not the Law of God; are a Law unto Rom. 2. 14 themselves.
Q. Did Man continue in that happy State in which he was created?
A. No: But hearkning to the poysned Gen. 3. Suggestions of the wicked Serpent, and by obeying his Perswasions, he lost his Free-Will, and Perfection, and fell from Righteousness to Sin.
Q. How was it that Man lost his first State, and fell from Righteousness to Sin?
A. God suffering Satan to tempt him, and leaving him to the mutability and liberty of his own Will, he fell into Sin, eating of the forbidden Fruit.
Q. How did Man yield to Temptation, being created Good?
A. Being left of God to the liberty Chap. 3. 6. and mutability of their own Will, they voluntary enclined to that Evil whereunto they were tempted.
Q. What is the State of Man, being fallen from his first Estate in which he was created?
A. It is a State of Corruption and Misery,
Q. What is the State of Corruption following the Fall of Man?
A. It is the Loss of the Image of God, in which Man was created at first; and the Image of Satan succeeding in the place of it: so that Man, in that State, can do nothing but sin. And this the Scripture calls the Old Man, the Flesh.
And Adam begat a child in his own Gen. 5. 3. likeness, after his image.
Cast ye off, concerning the conversation Eph. 4. 22. in time past, the old Man, which is corrupt through the deceivable lusts.
Q. What is Sin?
A. Sin is any swerving from the Law of God, though it be in the least want of that which the Law requireth.
Whosoever sinneth, transgresseth the law; 1 Joh. 3. 4. for sin is the transgression of the law.
I had not known lust, except the law Rom. 7. 7. had said, Thou shalt not lust.
Q. How many sorts of Sin be there?
A. Two: Original, and Actual. Sin is either the Corruption of Nature, or the evil Actions that proceed from thence, as the Fruits of it.
Q. What is the Corruption of Man's Nature?
A. It is that Corruption that is deriv'd from our first Parents by Natural Generation, called Lust, or Concupisence.
Q. Wherein standeth that corruption?
A. In Two things.
1st. In an utter Disability and Enmity to that which is good.
I know that in me (that is, in my flesh) Chap. 7. 18. dwelleth no good things.
The wisdom of the flesh, is enmity against Chap. 8. 7. God.
2dly. In a Proness to all manner of Evil.
Q. In whom is that Corruption of Nature found?
A. In all Men and Women, none excepted, descending from Adam by Natural Generation.
Q. How is it that all Men and Women are deflied with the Corruption of Nature?
A. Through the Infidelity and Disobedience [Page 21] of our first Parents, in Eating the Forbidden Fruit; all Men being guilty of that Sin.
Q. How are all Men Guilty of that Sin?
A. 1st. Because they were in the Heb. 7. 9. Loins of our first Parents; from whom they should, by course of Nature, descend.
2dly. Because our first Parents were, by God's Appointment, to stand or fall; not as singular Persons only, but also as Heads and Roots of all Mankind, and as publick Persons, representing all Mankind. So that every one naturally descending of Adam, is Guilty of Adam's Sin, it being imputed to him; as St. Paul manifesteth:
As in Adam all die.
By the offence of one, the fault came on Rom. 5. 18. all men to condemnation.
By one mans disobedience, many were —Ver. 19. made sinners.
Q. Is Original Corruption found in every one equally?
A. Yes, it is: for that which is born of Natural Generation, is nothing but Corruption. For, as St. John saith, ‘ [Page 22]That which is born of flesh, is flesh. Joh. 3. 6.’
Q. Doth this Corruption of Nature break forth and shew it self equally, and in all Men alike?
A. No: Though Original Corruption be found equally and alike in all Men naturally; yet doth God, for the Good of Humane Society, limit Man's Corruption, and restrain Man from notorious Crimes, y their Natural Temper, by Fear of Shame and Punishment, Desire of Honour and Reward, and such like.
Q. Now what is Actual Sin?
A. It is a Fruit of Original Corruption; and it is a Particular and Actual Breach of God's Law.
For out of the heart come evil thoughts, Mat. 15. 19. murders, adulteries, fornications, thefts, and such like.
When lust hath conceived, it bringeth Jam. 1. 15. forth sin.
Q. How is Actual Sin distinguished?
A. Into Inward and Outward. It is either the Inward Faculties of the Soul, as the Mind, or Will and Affections; or in the Outward Members of the Body.
Q. What is the Actual Sin of the Mind, Will, and Affections?
A. It is the evil Thought or Intent of the Mind, which comes either by the [Page 23] Conceiving of the Mind it self, or by Satan's Suggestion.
The Lord saw that the wickedness of Gen. 6. 5. man was great in the earth, and all the imaginations of his heart were only evil continually.
And Satan stood up against Israel, and 1 Chron. [...]1 1. provoked David to number Israel.
Also, it is every Motion, and Lust, and Desire, stirring in the Heart, contrary to God's Law.
Q. What is Outward Actual Sin in the Outward Members of the Body?
A. It is that which is committed by the Members of the Body, carrying with it the Faculties of the Soul.
Q. How is Actual Sin effected?
A. Two ways. Either by Omission or Commission; either by omitting that which ought to be done, or by committing that Evil that is forbidden, and ought not to be done, whether it be inwardly, in the Mind, Will, or Affections; or outwardly, in Word or Deed.
Q. What is the State of Misery following the Fall of Man?
A. It is a continual Subjection to the [Page 24] Curse of God, whereby Man, by the just Sentence of God, is continually subject and liable to God's Curse, for Sin.
And that in this Life, both in Body, and outward Estate.
The Lord shall make the pestilence cleave Deut. 28. 21. unto thee, until he have consumed thee from off the land, whither thou goest to possess it.
The Lord shall smite thee with a consumption, —Ver. 22, &c. and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee till thou perish,— &c.
And also in Soul; and that with Blindness of Mind, Hardness and Astonishment of Heart, Horrour of Conscinece, and such like.
And not only in this Life, but also in the End of this Life; and that is the Power of Corporal Death, the Death of the Body, whereby the Soul is severed from the Body.
And also after this Life is ended: And that by Eternal Death of Body and Soul in Hell Fire, called the Second Death; which is a final Separation from the comfortable Presence of God, the Father, Son, and Holy Ghost, and a sense and feeling of God's Wrath in that Separation, whenas it shall be said to them,
I never knew you: Depart from me, Mat. 7. 23. ye that work iniquity.
Depart from me into everlasting fire, Chap. 25. 41. which is prepared for the devil and his angels.
Q. Seeing then, by the just Iudgment of God, we are subject both to Temporal and Eternal Punishment; Is there yet any Way or Means remaining, whereby we may be delivered from these Punishments, and be reconciled to God?
A. God will have his Justice satisfied: Wherefore it is necessary, that we satisfie either by our selves, or by another. For,
Q. Are we able to satisfie our selves?
A. Not a whit: Nay, rather, we do every Day encrease our Debt. For,
Q. Is there any Creature, which only is a Creature, in Heaven or Earth, able to satisfie for us?
A. None: For, first, God will not punish that Sin in any other Creature, which Man hath committed. For,
Neither can that which is nothing but a Creature, sustain the Wrath of God against Sin, and deliver others from it:
Q. What manner of Mediator then, and Deliverer, must we seek for?
A. Such a one, verily, as is very Man:
And perfectly Just:
Q. Wherefore is it necessary that he be very Man?
A. 1st. That he might die, and suffer the Punishment due to Sin, which the Godhead could not do: ‘Forasmuch then as the children were Chap. 2. 14. partakers of flesh and blood, he also himself likewise took part with them, that [Page 27] he might destroy, through death, him that had the power of death; that is, the devil.’
2dly. Because the Justice of God requireth, that the same Humane Nature which sinned, do it self likewise make Recompence for Sin:
Q. Why also must he be very God?
A That he might, by his Godhead, sustain in his Flesh the burthen of God's Wrath:
And might recover and restore unto us that Righteousness which we had lost:
He was wounded for our transgressions, Isa. 53. 5. he was broken for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.
Yet the Lord would break him, and —Ver. 10. make him subject to infirmities, when he shall make his soul an offering for sin.
Q. And who is that Mediator which is both very God, and perfectly Iust Man?
A. Even our Lord Jesus Christ, who [Page 28] is made to us of God, Wisdom, Righteousness, Sanctification, and Redemption:
Q. But what are we to Know and Believe, touching the Distinction of the two Natures in Christ, his Godhead, and his Manhood.
A. That there is a real Distinction of Mat. 26. 39. Joh. 10. 17, 18. Act. 3. 21. those two Natures, without any Mixture the one with the other, and without any Conversion, or turning of the one into the other; and that the Essential Properties and Actions of both Natures remain distinct one from the other.
Q. What are we to Believe and Know, touching the Union of Christ's two Natures, his Godhead, and his Manhood?
A. That they are united by Personal Union; that the Godhead and Manhood in Christ, make but One Person.
Q. What is that Personal Union?
A. It is the assuming of the Humane Nature into the Person of the Son of [Page 29] God; so as the Manhood being not a Person in it self, is received into Unity of Person with the Second Person in Trinity, and doth usually and only subsist in the same. This is a Mystery of Godliness:
And the word was made flesh, and Joh. 1. 14. dwelt among us, full of grace and truth.
Great is the mystery of Godliness; which 1 Tim. 3. 16. is, God is manifested in the flesh, justified in the spirit, &c.
Q. What is the Office of Iesus Christ, being God and Man in One Person?
A. It is his Mediatorship, to be the only Mediator and Advocate between God and Man:
Q. What is meant by a Mediator, or Advocate?
A. A Mediator, or Advocate, is a third Person, that takes upon him to agree and reconcile two that be at variance: As Christ, being both God and Man, did set at one God and Man, who before were separated by Sin: ‘I the Lord have called thee in righteousness, Isa. 42. 6. and will hold thine hand; and I will keep thee, and give thee for a [Page 30] covenant of the people, and for a light of the Gentiles.’
Q. How did he that?
A. By the Satisfying of God's Justice by his Death.
By Praying and Intreating for the Guilty. And,
By applying, forcibly and effectually, his Merit, through Faith, on them that Believe, and regenerating them by his holy Spirit, effecting that they cease from sinning: And, lastly, Hearing their Groans and Petitions, when they call upon him:
Q. What be the several Functions and Offices of Christ, as he is Mediator?
A. They are Three, namely his,
| Prophetical | Office. |
| Priestly | Kingly |
Christ was anointed of his Father, to be the Prophet, King, and Priest of his Church:
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you, of our brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
[Page 31]Wherefore in all things it behoved him Heb. 2. 17. to be made like unto his brethren; that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.
The Lord said unto my Lord, Sit thou Psal. 110. 1. at my right hand, until I make thine enemies thy footstool.
Q. What is the Prophetical Office of Christ?
A. It is the Office of Revealing the Will of God, and the Means of Salvation to his Church, in all Ages. As,
Which Office Christ performs Two ways:
1st. Outwardly, By the Ministry of his Word:
2dly. Inwardly, By the Operation and Teaching of his holy Spirit: As by the Example of Lydia,
Q. VVhat is the Priestly Office of Christ?
A. It is that whereby Christ hath and doth reconcile God to his Elect: He performing all those things to God for them, whereby they may come to Eternal Life:
Which Priestly Office Christ performs Three ways, for God chosen.
First, In fulfilling the Law of God, and performing perfect Righteousness for them. Which Perfection
standeth in Two things:
1st. In the Purity of his Humane Nature; he being conceived and born Pure and Holy, void of all Sin.
2dly. In the Obedience of his whole Life; he doing all that the Law required of him for God's Chosen:
Secondly, As he was Man, consisting of Body and Soul:
Offering of himself unto God his Father, a sacrifice without spot, thereby appeasing his Wrath for all their Sins:
How much more shall the blood of Heb. 9. 14. Christ, which, through the eternal spirit, offered himself without spot to God.
But now, in the end of the world, hath —Ver. 26. he appeared once, to put away sin by the sacrifice of himself.
Thirdly, His entring into Heaven, and there appearing before his Father, continually making Intercession for all the Faithful:
Q. After what manner doth Christ make Intercession in Heaven for the Faithful?
A. Not by Prostrating himself, and uttering Words to his Father; or by putting up a Prayer or Supplication to him:
But by presenting himself, and the Sacrifice [Page 34] of himself once offered upon the Cross, and the infinite and unvaluable Merit of that Sacrifice before the Eyes of his Father: willing, as he is God and Man; and desiring, as he is Man, that his Father would accept of his perfect Satisfaction for all that are given unto him:
Q. What is the Kingly Office of Christ?
A. It is that whereby Christ exerciseth the Power given him of his Father over all Things; distributing his Gifts, and disposing of all things for the Good of God's Chosen:
Which Office Christ performs Two ways:
1st. In the Spiritual Government of his Church: which stands partly in collecting and gathering his Church, and the Members of it, out of the World, and from under the Tyranny of the Devil, Sin, and Death: ‘Who hath delivered us from the Col. 1. 13. power of darkness, and hath translated [Page 35] us into the kingdom of his dear Son.’
And, partly, in keeping it, being collected and gathered in the way unto Eternal Life:
2dly. In the Destruction of his and their Enemies: partly in this World; but most fully in the End of this World, in the Day of Judgment:
Q. What be the Laws of Christ's Spiritual Government, by which he governs it, and the Members of it?
They are Two,
1st. His Word; namely, the Doctrine of the Prophets and Apostles, written in the Old and New Testament.
2dly. The Power and Operation of his Spirit in the Hearts of his Servants:
- Mark 1. 14.
- Isa. 53. 1.
- Jer. 31. 33.
Q. How is Christ, and all his Benefits, available to us?
A. By being made ours. For otherwise they shall no way help us, to the satisfying of God's Justice; even as other Mens Riches avail nothing, to deliver us out of Debt, except they become ours.
Q. How therefore may his Gifts and Benefits be made ours?
A. If we be made one with him. For by the Benefit of that Union, we are made Partakers of all his Spiritual Graces and Riches; which are no less imputed unto us before God, than if they were ours by Nature: For this cause, saith the Apostle,
Q. Can no Man therefore be a Partaker of Christ's Gifts, except he be made one with him?
A. He cannot: even as a Woman cannot be a Partaker of the Riches and Honour of some Great Man, except she be joyned with him in Marriage, so that they become one Body, and one Flesh: The Members also cannot draw Life from the Head, if they be not joyned with it. Therefore there is no true partaking of Christ, except [Page 37] there be an Union with him. For this cause, Christ saith,
Q. How are we United to Christ, and made One with him?
A. As many as are United to Christ, are Incorporated, and made Members of that Mystical Body whereof Christ is the Head: As St. Paul saith,
Q. What manner of Union is it, whereby we are joyned and made one with Christ?
A. Our Incorporation into Christ, and Union with him, is a great Mystery: As St. Paul saith,
A. And not any way Corporeal, but Spiritual: For,
Q. How are we to conceive of that Mystical Union with Christ?
A. Thus: That our Mystical Union with him, is a most near and real Union: ‘For as the body is one, and hath many 1 Cor. 12. 12. members, and all the members of the [Page 38] body, which is one, though they be many, yet are but one body; even so is Christ.’
And that our whole Person, Body and Soul, are united to the Body and Soul of Christ: so that we are Members of his Body, of his Flesh, and of his Bones▪ For,
And by his Flesh, we are also joyned ot his Godhead, to his Divine Nature:
For that whereby we have Fellowship with God, joyns us to God.
Now by the Flesh of Christ, we have Fellowship with God.
Therefore the Flesh of Christ doth joyn us to God:
Q. Now shew unto me the M [...]ans how we are united, and made one with Christ?
A. We are Spiritually united to Christ, Two ways.
1st. The Spirit of Christ, one and the same Spirit, being both in Christ, and in us. First in Christ, and then in us:
For by one spirit we are all baptized [Page 39] into one body, whether we be Jews or Grecians.
And we know that we dwell in him, 1 Joh. 4. 13. and he in us, because he hath given us of his spirit.
2dly. By Faith: As Christ himself testifieth, in the Prayer which he made to God for all the Faithful:
Q. Seeing that by Faith we are united, and made one with Christ, sh [...]w me what true Faith is?
A. It is not only a certain Knowledge, whereby I surely assent to all things which God hath revealed unto us in his Word, ‘As the devils, they believe that there Jam. 2. 19. is one God.’ but also, an assured Trust,
Neither did Abraham doubt of the pro-mise, Rom. 4. 20. through unbelief, but was strengthned in the faith;
Being fully assured, that he which had —Ver. 21. promised, was able also to do it,
kindled in my Heart by the Holy Ghost,
This is the work of God, that ye Joh. 6. 29. believe in him whom he hath sent.
[Page 40]For flesh and blood hath not revealed Mat. 16. 17. it to thee, but my Father which is in heaven.
through the Gospel, ‘For I am not ashamed of the gospel of Rom. 1. 16. Christ; for it is the power of God unto salvation to every one that believeth.’ whereby I make my Repose in God; being assuredly resolved, that Remission of Sins, Everlasting Righteousness, and Life, is given not only to others, but to me also; ‘For being justified by faith, we have Chap. 5. 1. peace towards God, through our Lord Jesus Christ.’ and that freely, through the Mercy of God, for the Merit of Christ alone:
Q. Shew me what are those things which are necessary for a Christian Man to Believe concerning Faith?
A. All things which are promised us in the Gospel: As Christ saith,
The Sum whereof is briefly comprised in the Creed of the Apostles, or in the Articles of the Catholick and Undoubted Faith of all Christians.
Q. Which are the Articles and Sum of Christian Faith, or the Apostles Creed?
A. I believe in God the Father Almighty, I Maker of Heaven and Earth:
And in Jesus Christ, his only Son, II our Lord;
Which was conceived of the Holy III Ghost, born of the Virgin Mary;
Suffered under Pontius Pilate; was IV crucified; dead and buried; he descended into Hell:
The Third Day he rose again from V the Dead:
He ascended into Heaven, and sitteth VI at the Right-hand of God the Father Almighty:
From thence he shall come to judge VII the Quick and the Dead.
I believe in the Holy Ghost. VIII
I believe the Holy Catholick Church, IX the Communion of Saints;
The Forgiveness of Sins; X
The Resurrection of the Body; XI
And Life Everlassting. XII
Q. Shew me the Reason why it is calld the Apostles Creed?
A. Because it containeth, as it were, a brief Sum of all the Apostolical Doctrine, written in the Books of the Old and New Testament.
Q. What are the Parts of this Creed?
A. They are Four.
1st. Of Faith in God the Father.
2dly. Of Faith in God the Son.
3dly. Of Faith in God the Holy Ghost.
Q. But why is our Faith distinctly referred to every Person by it self, seeing that it is One God in whom we Believe?
A. That our Faith may be the better strengthned: Which is then done, when we consider distinctly, and apart, what each Person, according to his distinct Property, hath wrought in our Salvation: Notwithstanding, our Faith is not at all the less referred to One God.
Q. How?
A. For it is all one as if a Man should say, I put all my Hope and Trust in One God, of whose Love I cannot doubt at all: For whereas he is distinguished into Three Persons, every one of them confirmeth in me the Assurance of that Love.
For the Father hath both Created me by his Omnipotency, and doth also Guide me by his merciful Providence.
The Son hath Redeemed me by his Death: Reconciled me to God [Page 43] the Father; and even yet maketh Intercession to him for me.
The Holy Ghost, by his Divine Power, hath Sanctified me, and joyned me with Christ and his Church; that with it I might be made Partaker of all Gifts, until he bring me even to Eternal Life.
Q. Which is the First Article of the Creed?
A. I believe in God the Father Almighty, Maker of Heaven and Earth.
Q. Why say we rather, I believe; and not, We believe? whereas in Prayer, we say not only, My Father; but, Our Father?
A. Because howsoever we ma and must one Pray for another, yet we cannot one Believe for another: but when we come to Years, every Man must believe for himself; and be saved by his own, and not by another's Faith: As the Prophet saith,
Q. What is meant, in saying, I Believe in God?
A. I do not only Believe God, And that there is but One God: But I Believe in God: that is, I Believe that he is my God; that is, I am perswaded, That whatsoever God is, [Page 44] and is said to be, he is all that to me, and referreth it all to my safety, for his Son's sake; and therefore, from my Heart, I put all my Confidence in him.
Q. What Comfort is reaped hereby?
A. So long as I repose all my Trust in him, I may assure my self of my Salvation, and of an happy Deliver [...]nce in all Dangers and Necessitie▪
Q. Why is God called a Father?
A. 1st. In respect of Christ, his only begotten and natural Son.
2dly. In respect of all the Creatures, as he is Creator and Preserver of them all.
3dly. In respect of the Elect, whom he hath adopted to be his Sons:
Q. What Comfort cometh by this?
A. I do therefore believe in him to be my God, and my Father, for Christ's sake:
As many as received him, and believed Joh. 1. 12. [Page 45] in his name, to them he gave power to be the sons of God.
But ye have received the spirit of adoption, Rom. 8. 15. whereby we cry Abba, Father.
And therefore I do trust in him, and so rely on him, that I may not doubt but he will provide all things necessary both for my Soul and Body:
Though I be poor and needy, the Lord Psal. 40. 17. thinketh on me.
Behold the fowls of the heaven, they Mat. 6. 26, sow nor reap not, yet your heavenly Father feedeth them. Are not ye much better then they?
And why care ye for rayment? the lillies 28, of the field they neither labour nor spin.
Wherefore, if God so cloath the grass of 30, the field; shall he not do not much more unto you, O ye of little faith!
Therefore take no thought, saying, What 31, shall we eat? or what shall we drink? or what shall we put on?
For your heavenly Father knoweth that 32, ye have need of all these things.
But seek ye first the kingdom of heaven, 33. and the righteousness thereof, and all these things shall be ministred unto you.
And that he will bear with my Wants and Weaknesses:
I will spare them, saith the Lord, as Mal. 3. 17. [Page 46] a man spareth his own son that serveth him.
As a father hath compassion on his children, Psal. 10 [...] ▪ 1 [...] ▪ so hath the Lord compassion on them that fear him.
For he knoweth whereof we be made; 14. he remembreth that we are but dust.
And what Afflictions he sendeth on me in this troublesom Life, he will turn them to my Safety:
And furthermore, he never chastiseth me but for my good:
But the Lord chastiseth us for our profit, Heb. 12. 10. that we might be made partakers of his holiness.
We are chastised of the Lord, because 1 Cor. 11. 32. we should not be condemned with the world.
When ye thought evil against me, God Gen. 50 20. disposed it to good.
Q. Now shew unto me what Profit the Faithful reap by their Afflictions?
A. 1st. By them, God bringeth us to Humility:
2dly. By Afflictions, God calleth us to true Repentance: for when he correcteth our Sins, he doth it to [Page 47] make us understand how much he detesteth Sin, that so also we might detest it; and withal, he tameth the Rebellion of our Flesh, and daily, more and more, teacheth us Obedience:
3dly. God worketh in us, that we should learn to pity such as be in distress: for no Man hath Compassion, or suffereth with another, who himself hath not suffered before. For,
4thly. By Afflictions, the Lord shaketh off our Deadness and Drowsiness, and doth stir us up the more earnestly to come and call upon him by fervent and hearty Prayer:
5thly. By them the Lord maketh tryal of our Faith; for they do either Consume the Wicked through Impatience, or else Harden them through Despair. On the other side, they Soften the Hearts of the Godly, to make them call upon God, and to trust the more upon him: ‘ [Page 48]Blessed is the man that endureth temptation; Jam. 1. 12. for when he hath been tryed he shall receive the Crown of life.’
6thly. By Afflictions, God doth call our minds away from these Earthly things, that we may the more earnestly desire the Life to come. Seeing then, there is so many Comforts by Affliction,
My son, despise not the chastning of the Heb. 12. 5, Lord, neither faint when thou art corrected of him:
For whom he loveth, he chasteneth. 6.
Q. Why is he said to be Almighty?
A. Because he is able to do whatsoever he will:
Yea, he is able to do more than he will.
Q. What Comfort is there, in that God is said to be Almighty?
A. It strengthneth me in my Prayer to him; assuring me, that he can make good whatever Promises he hath made unto me in his Word:
And though I be weak, and unable to resist mine Enemies, bodily or spiritual, and no way able to help or provide for my self; yet my heavenly Father is of all Majesty and Power, guiding and over-ruling continually Men, Angels and Devils, and all Creatures, to serve for his own Glory, and the Good of his Children:
Yea, though I should walk through the Psal. 23. 4. valley of the shadow of death, I will fear none evil; for thou art with me.
When the ways of man please the Lord, Prov. 16. 7. he will make his enemies to be at peace with him.
Q. What is meant in saying, He was Maker of Heaven and Earth?
A. That he formed and framed this whole World, and all the Creatures that are therein, only by the Power of his Word and Commandment, even of Nothing:
Q. What Comfort cometh by this?
A. That although, through Adam, I had lost the Right both of Heaven [Page 50] and Earth, and of every Creature, so as I could have no Comfort in the Use of them; yet, through my Saviour, the Second Adam, since I truly Believed in him, I am restored to a far better Estate, being made in him a right Heir of all; and all the Creatures are blessed and sanctified to me, that I may have a holy Use of them:
2dly. All the Creatures in Heaven and Earth are at league with me, to help for my Good, so far as may stand with his Glory:
Q. Declare unto me the Second Part of the Creed, concerning Faith in God the Son. Which is the Second Article?
A. And in Jesus Christ, his only Son, our Lord.
Q. What is signified by that Word JESUS?
A. This Word signifieth a Saviour:
Q. Why is the Son of God called Jesus? that is, a Saviour?
A. Because he saveth us from all our Sins:
Neither ought any Safety to be sought for from any other, nor can elsewhere be found:
Neither is there salvation in any other Act. 4. 12. name [...]der heaven, whereby we must be saved.
I, even I am the Lord, and beside me Isa. 43. 11. there is no saviour.
Q. Whom doth he save?
A. He saveth all and only the Elect and Believers, which have been, are, or shall be, even from the Beginning to the End of the World:
Q. What Evils doth he deliver his Elect from?
A. From all Sin. So the Angel testifieth;
He shall save his people from their Mat. 1. 21. sins.
The blood of Jesus Christ cleanseth us 1 Joh. 1. 7. from all sin.
And also from the Punishment of Sin: For the Cause being taken away, which is Sin; the Effect is taken away, which is Punishment:
Now then, there is no condemnation to Rom. 8. 1. them that are in Christ Jesus:
I give unto them eternal life.
Q. How doth Christ save his Elect?
1st. He saveth us by his Merit or Satisfaction: Because, by his Obedience, Passion, Death, and Intercession, he hath merited for us Remission of Sins, Reconciliation with God, and Everlasting Life:
The blood of Jesus Christ, his Son, 1 Joh. 1. 7. cleanseth as from all sin.
By the obedience of one, many shall be Rom. 5. 19. made righteous.
He was wounded for our transgressions, Isa. 53. 5. he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.
He hath made him to be sin for us, 2 Cor. 5. 21. which knew no sin; that we should be made the righteousness of God in him.
Christ hath redeemed us from the curse Gal. 3. 13. of the law.
2dly. He saveth us by his Efficacy, Power, and Operation: Because he not only obtaineth, by his Meriting [Page 53] for us, Remission of Sins, and that Life which we had lost; but also applieth effectually unto us, by virtue of his Spirit, through Faith, the whole Benefit of our Redemption: For what Benefits he merited by his Death, he doth not retain them unto himself, but bestoweth them on us.
Q. What is it therefore to Believe in Iesus?
A. It is not only to Believe, that he is able to save, and that he is the only Means to obtain Salvation by; but also, that he is my Saviour:
My spirit doth rejoyce in God my Saviour. Luk. 1. 47.
The Lord is my light, and my strength. Psal. 27. 1.
And that I rely wholly upon him, and none but him, for the Salvation of my Soul:
Q. What Comfort hast thou by this?
A. That though I am guilty of innumerable Sins, both Original and Actual, even the Breach of the whole Law, and so am worthy to be damned; and have all the Plagues of God, due to my Sin, cast upon me; yea, though I were a Bond-Slave to Sin and Satan: yet I Believe that Jesus is my Saviour, [Page 54] and that he hath delivered me from all my Sins, both the Guilt, and the stisfactory Punishment of them; and also from the Power of Sin and Satan:
Q. What is signified by the Word CHRIST?
A. Christ signifieth Anointed.
Q. Why is he called Christ? that is, Anointed?
A. Because he was Ordained of the Father, and Anointed of the Holy Ghost, the Chief Prophet and Doctour, ‘The Lord thy God will raise up unto thee a Prophet like unto me. Deut. 18. 15.’ who hath opened unto us the secret Counsle, and all the Will of his Father, concerning our Redemption:
And the High-Priest, who, with that one only Sacrifice of his Body, hath redeemed us.
And doth continually make Intercession to his Father for us:
And a King, who ruleth us by his Word and Spirit; and defendeth and maintaineth that Salvation which he hath purchased for us:
And he shall reign over the hous of Luk. 1. 33. Jacob for ever, and of his kingdom shall be none end.
And I will give unto them eternal Joh. 10 28. life, and they shall never perish, neither shall any pluck them out of my hand.
Q. What Benefit hast thou by this?
A. That both I, and all the Elect of God, are made spiritual Kings, Priests, and Prophets:
Kings; in bearing rule over our Hearts, and mastering our rebellious Thoughs, Wills, and Affections:
Priests; in offering up to God our Spiritual Sacrifices, ‘And ye, as lively stones, be made a 1 Pet. 2. 5. spiritual house, and a holy priesthood, to offer up spiritual sacrifices, acceptable to God, by Jesus Christ.’ Of Prayer; ‘Let my prayer be directed in thy sight, Psal. 141. 2. as incense; and the lifting up of mine hands, as an evening sacrifice.’ Of Thanksgiving; ‘Let us therefore, hy him, offer the sacrifices Heb. 13. 15. of praise always to God.’ Of Alms; ‘To do good, and to distribute, forget —Ver. 16. not; for with such sacrifice God is well-pleased.’ Of a Contrite Heart; ‘The sacrifices of God are a contrite Psal. 51. 17. heart: a contrite and a broken heart, O Lord, thou wilt not despise.’ Of our whole Souls and Bodies for the Service of God; ‘I bescech you therefore, brethren, that Rom. 12. 1. ye give up your bodies a living sacrifice, holy and acceptable to God.’ And Prophets; in applying that Knowledge we have, to the Benefit and Good of others: ‘When thou are converted, strengthen Luk. 23. 32. thy brethren.’
Q. Now shew me why this Iesus Christ is called the only Son of God? seeing we also are said to be the Sons of God?
A. Christ is called God's only Son, because he alone is the Co-eternal and Natural Son of the Eternal Father:
And the word was made flesh, and Joh. 1. 14. dwelt among us; and we saw the glory thereof, as the glory of the only begotten Son of the Father.
Thou art my Son, this day begat I Heb. 1. 5. thee: I will be his Father, and he shall be my Son.
The Angels also, and Adam before his Fall, are his Sons, by Creation. But we are Sons adopted of the Father, by Grace for his sake:
Who hath predestinated us t be adopted, Eph. 1. 5. through Jesus Christ, unto himself.
As many as received him, to them Joh. 1. 12. gave he power to be the sons of God, even to them that believe in his name.
Q. What Comfort cometh by this?
A. It sheweth the wonderful Love, and great Mercy of God to me, that when I was, by Nature, the Child of Wrath and Perdition, he spared not to give his only Son for me, to make [Page 58] me his Child, and Hell, by the Grace of Adoption:
Q. Wherefore is he called Our Lord?
A. Because he redeeming and ransoming both our Body and Soul from Sin, not with Gold and Silver, but with his precious Blood, and delivering us from all the Power of the Devil, hath set us free to serve him:
Knowing that ye were not redeemed 1 Pet. 1. 18, with corruptible things, as silver and gold;
But with the preceious blood of Christ: 19 That ye should shew forth the vertues Chap. 2. 9. of him that hath called you out of darkness, into his marvellous light.
Q. What is the Comfort of this?
A. That Christ being my Lord, and I living under his Dominion, I need not fear what Enemies, whether Devil, or wicked Men, can do unto me:
And though I was under the Prince of Darkness, having Satan my Lord, until I believed in Christ; yet finde I [Page 59] am Christ's, and he is my only Lord, and that by Purchase with his Blood, by Gift from his Father; and by Marriage contracted, to be consummate at his Appearing.
Q. Which is the Third Article?
A. Which was Conceived by the Holy Ghost, born of the Virgin Mary.
Q. What Believest thou in this Article?
A. I Believe, That the Son of God, who is, and continueth True and Everlasting God, took the very Nature of Man, of the Flesh and Blood of the Virgin Mary,
For he in no sort took the Angels; but Heb. 2. 16. he took the seed of Abraham.
When the fulness of time was come, Gal. 4. 4. God sent forth his Son, made of a woman.
By the working of the Holy Ghost:
That withal he might be the true Seed of David,
Like unto his Brethren in all things, ‘Wherefore, in all things it became him Heb. 2. 17. [Page 60] to be made like unto his Brethren, that he might be merciful, and a faithful high priest in things concerning God:’ Sin excepted, ‘But was in all sort, in the like manner, Heb. 4. 15. tempted; yet without sin.’
Q. What Profit is there by Christ's holy Nativity and Conception?
A. Hereby our Faith is confirmed, that he is the True Mediator. For he cannot be a Mediator between God and Men, who is not by Nature True God, and True Man:
And that he doth cover, with his Innocency, and perfect Holiness, my Sins, in which I was conceived, that they might not come in the sight of God:
He is made unto us, of God, wisdom, 1 Cor. 1. 30. righteousness, sanctification, and redemption.
Christ hath suffered for our sins, the 1 Pet. 3. 18. just for the unjust, that he might bring us to God.
Q. Which is the Fourth Article?
A. Suffered under Pontius Pilate; was Crucified, Dead and Buried; he descended into Hell.
Q. What Believest thou, when thou sayest he Suffered?
A. I Believe, That Christ, all the time of his Life which he led in the Earth, especially at the End thereof, sustaineth the Wrath of God, doth in Body and Soul, against the Sin of all Mankind:
Surely he hath borne our infirmities, Isa. 53. 4, and carried our sorrows: we did judge him as plagued and smitten of God, and humbled:
Who his own self bare our sins in his 5. body, on the tree; by whose stripes ye were healed.
That he might, by his Passion, as the only Propitiatory Sacrifice, deliver our Body and Soul from Everlasting Damnation:
Yet the Lord would break him, and —Ver. 10. make him subject to infirmities, when he shall make his soul an offering for sin.
Who hath delivered us from the power Col. 1. 13. of darkness, and hath translated us into the kingdom of his dear Son.
Christ hath redeemed us from the Gal. 3. 13. curse.
And purchased unto us the Favour of God; Righteousness; and Everlasting Life: ‘He hath made him to be sin for us, 2 Cor. 5. 21. [Page 62] which knew no sin, that we might be made the righteousness of God in him.’
Q. What is meant by this, He Suffered under Pontius Pilate? being as his Iudge?
A. That he being Innocent, and Condemned, before a Civil Judge, might deliver us from the severe Judgment of God, which remained for all Men:
For he hath borne our infirmities; and Isa. 53. 4, carried our sorrows.
And he was wounded for our transgressions; 5. he was broken for our iniquities.
Q. But is there any thing more in it, that he was fastned to the Cross, than if he had suffered any other kind of Death?
A. There is more. For by this I am assured, That he took upon himself the Curse which did lie on me:
For the Death of the Cross, was accursed of God:
Q. What is it then, to Believe in Christ Crucified?
A. It is not only to Believe, That Christ suffered such a kind of Death; [Page 63] but also, by virtue of this Death, I am crucified to God, and my Sins pardoned, and the Curse of the Law is taken away from me; yea, That by virtue of the Cross of Christ, my Sins are mortified and crucified:
Q. Why was it necessary for Christ to humble himself unto Death?
A. Because the Justice and Truth of God, who said, ‘Whensoever thou eatest of the tree of knowledge of good and evil, thou shalt die the death:’ could by no other means be satisfied for our Sins but by the very Death of the Son of God:
For God sending his own Son in the Rom. 8. 3. similitude of sinful flesh, and for sin condemned sin in the flesh:
That he might destroy, through death, Heb. 2. 14. him that had the power of death; that is, the devil.
Q. But Death is the wages of sin, Rom. 6. 23: 1 Pet. 2. 22. and Christ was without sin; and therefore, How could Death have any Power at at all over Him?
A. Christ, indeed, was free from the the Commission of Sin in his own [Page 64] Person; but he was made sin for us: 2 Cor. 5. 21. And by the means of our Sins, Death seized upon him:
For he was delivered to death, for our Rom. 4. 25. sins.
God spared not his own Son, but gave Chap. 8. 32. him for us all, to death.
Q. Did Christ die for All, according to the Testimony of Scriptures, 1 Tim. 2. 6. where it is said, He gave himself a ransom for all men?
A. No▪ certainly; he died not for All, but for Many: as is proved by Scripture,
I pray not for the world, but for those Joh. 17. which thou hast given me; for they are thine.
Christ was once offered, to take away Heb. 9. 28. the sins of many.
Thou shalt call his name Jesus; for Mat. 1. 26. he shall save his people srom their sins.
So that it is manifest, that Christ died and offered up himself only for Many; for his Elect, for his Church, and peculiar People.
Q. Now is Christ said to have died for all Men, and not to have died for all Men?
A. 1st. Christ died for all Men, Absolutely, and without Exception, as touching the Sufficiency which he paid in Price.
2dly. Christ died not for all Men, but for the Elect only, and the Faithful, as touching the Application, Participation and Efficacy of his Merit and Passion.
Q. What Benefit doth the Church of God, and every true Believer, receive by the virtue of Christ's Death?
A. 1st. Not only those Articles before-mentioned, do declare and shew those Benefits which we receive by the Death of Christ; but also, we are assured of the freedom from the Sting of Death:
2dly. Death it self is turned into a sweet Sleep:
3dly. Death is made a Gate and Passage into Eternal Life:
4thly. By virtue of Christ's Death, the Church of God, and every particular Member, receiveth a spiritual Death to Sin:
Know ye not, that all ye which are baptized Rom. 6 3. [Page 66] into Jesus Christ, have been baptized into his death?
We are buried with him, by baptism, —V [...]r. 4. into his death.
Q. But since that Christ died for us, why must we also die?
A. Our Death is not a Satisfaction for our Sins; but the abolishing of Sin, and our passage into Life Everlasting:
Q. To what end was he Buried also?
A. That thereby he might make manifest that he was dead indeed:
Q. What Benefit doth the Church of God receive, by virtue of Christ's Burial?
A. By virtue of this Burial of Christ in a Garden,
1. Original Sin, which was committed by Adam in the Garden of Eden, is satisfied for:
2dly. The Power of Death is vanquished for us:
[Page 67] 3dly. Hereby Sin is more and more wasted and consumed in us.
Q. Shew me what is meant by Christ's descent into Hell?
A. Hell, in Scripture, is taken Three ways:
1st. It signifies the Grave. Gen. 4 [...]. Psal. 16. 10. Luk. 16. 23. Psal. 139. 3.
2dly. The Place of the Damned.
3dly. It signifieth the Pains of Hell; that is, the Terrours and Torments of Soul and Conscience: ‘When the snares of death compassed me, Psal 116. 3. and the grief of the grave caught me:’ in this 3d. sence, I believe it is taken, in this Article.
Q. Did not Christ totally descend into Limbo, or, into the Pit of Hell? (according to the Opinion of many, who also will all edge Scripture for it?)
A. If Christ descended locally into Hell, he descended as touching his Godhead, his Soul, or his Body.
He did not, as touching his Godhead; for that is every where present.
Nor, as touching his Body; for that rested in the Grave three Days.
Nor, as touching his Soul; because Christ said of his Soul,
Therefore the Soul of Christ, after [Page 68] his Death, was in the hands of his Father, in Paradise, and not in Hell.
Q. Seeing then, Christ descended not into Hell locally, what then is the true meaning of these Words?
Namely, That Christ endured, in his Humane Soul, the Sense of the fierce Wrath of God, due for Man's Sins, partly in the Garden, and partly on the Cross, when he said,
The which intollerable sense of God's Wrath, is commonly called in Scripture, by a Metaphor, Grief, or, Pain of Hell. Not because the self-same in kind; for Christ was not utterly Forsaken, nor eternally Damned, nor Tormented in Body with that Fire wherewith the Reprobates shall be Tormented for ever:
But this Sense of the fierce Wrath of God, is called the Sorrows of Hell, or, a descending into Hell; because it was nothing inferiour, for the time it lasted, to the very Torments of Hell it self.
Q. How is this proved, That Christ suffered in Soul, as well as in Body?
A. It is expressly proved, out of [Page 69] the Gospel by St. Matthew, in these words,
Q. What Reasons are there for the better confirming of this, That Christ suffered in his Soul the Sense of the fierce Wrath of God?
A. 1st. Because all our Sins were imputed unto Christ:
Therefore God's Justice requireth, that he should bear the Punishments that are due to Sin, both Spiritual and Temporal.
2dly. If Christ had not suffered in Soul, as well as in Body, he had only redeemed our Bodies, and not our Souls. But it is manifest, that Christ redeemed the Soul, as well as the Body:
Therefore Christ suffered in Soul, as well as in Body.
2dly. If Christ had neither suffered Hell Torments himself; nor the Wrath of God, which was proportionable to Hell Torments;
Then it remaineth, that Hell Torments remain still to be suffered by Mankind; and so, by necessary consequence, Christ's Redeeming of us, is no perfect Redemption.
Q. What Benefits redounds to God's Church, by virtue of Christ's descent into Hell?
A. 1st. Deliverance from God's Wrath:
2dly. The Church of God is delivered from a tormenting Conscience, and from the beginning of Hell Fire, which the Reprobates endure, even in this Life:
3dly. 'Tis an happy Deliverance from Hell it self, and from all the eternal Torments of the same:
There is no condemnation to those that Rom. 8. 1. are in Jesus Christ.
Blessed and holy is he that hath part in Rev. 20. 6. the first resurrection, for on such the second death hath no power.
Q. What is it therefore to Believe in Christ, as he descended into Hell?
A. It is, not only to believe, That [Page 71] Christ suffered in his Humane Soul the full Viol of God's Wrath, due for Man's Sins; but also, That I, by virtue thereof, am freed from God's eternal Wrath, and my Troubles of Mind hereby are abated, or, at the least, sanctified unto me, and turned to my good: yea, by virtue of Christ's descent into Hell, my Soul is delivered from Hell it self, and from all the Torments thereof, and that now the Gates of Hell shall not prevail against me.
Q. What is the Fifth Article?
A. The Third Day he arose again from the Dead.
Q. How is it proved that Christ rose again?
A. Many Evidences and Proofs doth the Scripture afford. St. Paul saith,
Christ therefore died; and rose again, Rom. 14. 9. and revived.
But now is Christ risen again from the 1 Cor. 15. 20. dead.
Q. After what manner do you believe that Christ rose again?
A. I believe, That Christ did rise truly and indeed, so that his Soul did truly and indeed return into his Body, from which it was severed by Death; [Page 72] and he did truly come forth; even out of the Grave also.
2dly. That he rose the very same Body which before was dead; the same Jesus Christ, God and Man, according to the Nature wherein he suffered:
3dly. He rose by his own Power; he put Death to slight, quickned his dead Body, re-united it to his Soul, and restored to himself a blessed, heavenly and glorious Life, and that by the Might and Power of his Godhead:
Destroy this temple, and in three days Joh. 2. 29. I will raise it up again.
I have power to lay down my soul, and Chap. 10. 18. have power to take it up again.
4thly. He rose the Third Day, by his Father's, and by his own Power:
Him God raised up the third day. Act.
He rose the third day, according to the 1 Cor. 15. 4. scriptures.
Q. What Benefit redounds to the Church of God, by virtue of Christ's Resurrection?
A. The perfect Accomplishment of the Work of Justification:
Who was delivered to death for our Rom. 4. 25. [Page 73] sins, and is risen again for our justification.
2dly. The Resurrection of Christ, our Head, is a pledge unto us of a glorious Resurrection:
3dly. By virtue of Christ's Resurrection, God's Church obtaineth a spiritual Resurrection from Sin:
We are buried with him, by baptism, Rom. 6. 4, into his death, that, like as Christ was raised up from the dead, so we should walk in newness of life.
For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection.
4thly. By the Resurrection of Christ, we are warranted and confirmed of his Merit, that he hath fully and perfectly satisfied for our Sins. For one only Sin not being satisfied for, had with-held Christ still in death.
5thly. We are assured not only of his meriting for us; but also, that he is able, and doth bestow on us the Fruit and Benefit of his Merit: For,
Christ is risen again for our righteousness. Rom. 5. 25.
Blessed be God, even the Father of our 1 Pet. 1. 3. [Page 74] Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.
Q. What is it to believe in Christ, as he rose again the Third Day from the Dead?
A. It is not barely to Believe, That Christ did indeed Rise, the Third Day, out of the Sepulchre, alive; but also, That I, by virtue of his Resurrection, am fully Justified, truly Regenerate, Preserved in Grace, Reserved to a blessed Resurrection unto Eternal Life; and that Christ ever liveth, to apply this unto me.
Q. Which is the Sixth Article?
A. He ascended into Heaven, and sitteth at the right-hand of God the Father Almighty.
Q. How shall I be certain, that Christ ascended into Heaven?
A. By the Testimony of Holy Scriptures, where it is said,
Q. What is meant by these words, He ascended into Heaven?
A. I Believe hereby, That Christ ascended into Heaven, in his Humane [Page 75] Nature only; and that the very same which was born of the Virgin, dead, buried, and which rose again, and that locally, or bodily, truly going from one place to another, visibly and apparent to the Apostles.
What then, if ye should see the Son of Man ascend up where he was before?
The Fortieth Day after his Resurrection:
And that by the Power of his Godhead:
Q. But Christ promised he would be with us until the end of the World; how then is he ascended?
A. Christ is True God, and True Man. According to his Manhood, he is not now on the Earth:
The poor you have always with you, Mat. 26. 11. but me ye shall not have always.
I leave the world, and go to the Father. Joh. 16. 28.
But according to his Godhead, his [Page 76] Grace and Spirit, he is at no time from us, as he hath promised:
Q. Are not, by this means, the two Natures in Christ pulled asunder, if his Humanity be not wheresoever his Divinity is?
A. No: For seeing his Divinity is Incomprehensible, and every where present; ‘Can any hide himself in secret places, Jer. 23. 24. that I shall not see him? saith the Lord. Do not I fill heaven and earth?’ it followeth necessarily, that the same is without the bound of his Humane Nature, which he took on him; and yet it is nevertheless in it, and abideth personally with it:
Q. What Benefit redounds to the Church of God, and every particular Member, by virtue of Christ's Ascension?
A. 1st. By virtue of Christ's Ascension, Satan, Sin, and Death, are led Captives; so that now they have no Power to hurt God's Church, nor any of his Members:
2dly. I Believe, That there is prepared in Heaven, for me, and God's Church, a Mansion, or Dwelling-place:
3dly. The Ascension of Christ's Humane Nature, is a sure Pledge unto me, That it shall come to pass, That he who is our Head, will lift up his Members also unto him:
4thly. I am assured, That he will send me, and the rest of the Church of God, his Spirit, instead of a Pledge between him and us:
Q. In what sence are we to understand the words of the rest of this Article, He sitteth at the Right-Hand of God the Father Almighty?
A. Not in a literal sence: For God hath not a Right-Hand, or Left-hand, like unto Men. For,
God is a Spirit. Chap. 4. 24.
And the strength of Israel is not a 1 Sam. 15. 29. man.
But it is evident, that the Word [Page 78] Right-Hand, is often times used, in Scripture, for the Power of God, or for his Presence:
They inherited not the land by their Psal. 44 3. own sword, neither did their own arm save them; but by thy right-hand, and and thine arm, and the light of thy countenance.
In thy presence is fullness of joy, and at Psal. 16. 11. thy right-hand are pleasures for evermore.
Also, it is as manifest, that Sitting is used in Scripture, for Authority, or Regiment:
Q. From whence then is this borrowed Speech taken?
A. It is taken from the manner of Men, who are wont to give the Right-Hand to such as they do Preferr or Advance; as by the Example of Solomon.
Q. What Spiritual meaning doth this Sitting at the right-hand of God, imply?
A. 1st. A Rest from Labour; and [Page 79] thus it signifieth, That Christ is now freed from all his Passions and Miseries:
2dly. It signifieth Supreme Authority: and thus it signifieth, that the Government of all things is committed unto Christ:
3dly. It signifieth a great measure of Honour and Happiness: and thus it signifieth, That Christ is now entred into a great and infinite State of Glory and Happiness:
Q. What Benefit cometh to the Church of God, and every partiticular Member, by virtue of Christ's Sitting at the Right-hand of God?
A. 1st. Thereby Christ hath Power to gather his Church, and to defend it, and every Member of the same, against all Force and Violence:
2dly. The Church, and every Member [Page 80] thereof, is made Partaker of Christ's Intercession:
Q. How doth Christ make Intercession for his Church? or wherein doth it consist?
A. 1st. In Appearing for his Church before God his Father.
2dly. By the continual presenting of his Merits, in our Name, before his Father. Therefore Christ is called a Priest.
3dly. By continual wishing Good unto Joh. 17. 24. it: And Christ's Wishing of Good, is a strong Intercession for Good; and in this sence he is called our Advocate. (As formerly hath been spoken.)
Q. Which is the Seventh Article?
A. From thence he shall come to judge both the Quick and the Dead.
Q. How are you certain that Christ shall come to Judgment?
A. 1st. It is confirmed by Christ himself. Chap. 14. 3. Rev. 22. 20.
2dly. By Testimony of the Angels. Act. 1. 11.
3dly. By the Testimony of the Apostles. Chap. 17. 31.
And also by Testimony of other Scriptures:
The Lord shall judge for ever: he hath Psal. 9. 7, prepared his throne for Judgment:
For he shall judge the world in righteousness, 8. and shall judge the people with equity.
The Father judgeth no man, but hath Joh. 5. 22. committed all judgment to the Son:
Q. Shall the Father, and the Holy Ghost, have no part at all in the latter Iudgment?
A. Yes, verily: I believe that Judgment shall belong unto all the Three Persons in Trinity, as concerning their Consen [...] and Authority; but unto Christ, as touching the Publishing and Executing of the Judgment.
Q. But it is said, that the Saints shall Iudge the World?
A. The Saints shall Judge the World, not by pronouncing Judgment: But,
1st. By sitting with Christ (as it were) upon the Bench.
2dly. By yielding Consent and Approbation unto Christ's Sentence.
3dly. By their good Lives.
Q. From whence shall the Iudge come, when he cometh to Iudgment?
A. From Heaven: as it is manifest by Scripture:
The Lord himself shall descend from 1 Thes. 4. 16. heaven.
The Lord Jesus shall shew himself from heaven, with his mighty angels.
Q. But how, and after what manner shall Christ come to Iudgment?
A. I Believe, That Christ, in the appointed Time of his Father, shall come truly, visibly, and locally, to Judge both Quick and Dead: ‘They shall see the Son of man come in Mat. 24. 30. the clouds of heaven:’ even as he was seen to go up, in the same Shape, Form, Figure and Substance that he took in the Virgin's Womb; that being Glorified, and induced with Immortality: ‘This Jesus which is taken up from Act. 1. 11. you into heaven, shall so come as ye have seen him go up:’ and that in Majesty, Power and great Glory, accompanied with all the holy Angels:
Thus shall Christ himself, in his Humane Nature, visibly descend from Heaven upon the Clouds, with a Shout, and with the Voice of the [Page 83] Archangel and Trump of God, accompanied with thousands of his Saints:
Behold, he cometh with clouds, and Rev. 1. 7. every eye shall see him.
The Lord himself shall descend from 1 Thes. 4. 16. heaven with a shout, and with the voice of the archangel, and with the trump of God.
Behold, the Lord cometh with thousands Jude 14. of his saints.
And this his Coming shall be sudden:
The day of the Lord shall come as a 1 Thes. 5. 2, thief in the night:
And when they shall say, Peace and 3. safety; then shall come upon them sudden destruction.
Q. Who are the Persons that shall be Iudged?
A. All Men, both Quick and Dead, that is, those that shall be found Alive at the Day of Judgment, and those that are and shall be Dead before the Day of Judgment:
And not only Men, but the very Devils:
Q. Shall all wicked Men receive the same measure of Punishment, at that Day?
A. No: For they shall receive a greater or lesser Punishment, according to the degree of Sin:
Q. What is the Last Iudgment?
A. I Believe it to be a Manifestation of the Hearts and inward Thoughts of all Men, and a Declaration of all their Actions, and a Separation of the Just and Unjust, who ever have lived, or shall live, from the Beginning of the World, to the End, proceeding from God by Christ; and a pronouncing of Sentence on these Men, and an Execution thereof, according to the Doctrine of the Law and Gospel; the Issue whereof shall be the perfect Delivery of the Church, and the final Abjection of wicked Men and Devils into Everlasting Punishment.
Q. But in what Time, Age, or Year shall the Day of Iudgment be?
A. It shall be in the End of the World:
Q. What Benefit shall the Church of God, and every particular Member, receive, by virtue of Christ's coming to Iudgment?
A. I believe hereby, That they shall then receive their own Bodies again, which so long time had lain in the Earth; and that in a far more excellent Estate than when they left them:
God giveth even to every seed his own 1 Cor. 15. 38, body.
The body is sown in dishonour, and is 43. raised in glory.
And that they shall then receive Honour; as in Rev. 3. 5, 21. And that blessed Sentence of the Judge, Come, Mat. 25. 34. ye blessed of my Father, inherit the kingdom prepared for you.
And also all the Benefits that Christ hath purchased for them:
And they shall be freed from all the Powers of Death; they shall die no more:
Yea, they shall be freed from all Sorrow and Want, from all Hunger and Thirst, and they shall weep no more:
They shall neither hunger nor thirst any Rev. 7. 16. more.
[Page 86]God shall wipe away all tears from Rev. 7. 17. their eyes.
Q. Wherein consisteth the Third Part of the Creed?
A. Of Faith in God the Holy Ghost.
Q. Which then is the Eighth Article of the Creed?
A. I Believe in the Holy Ghost.
Q. Wherefore is the third Person in the Trinity called a Ghost or a Spirit?
A. 1st. Because he is a Spiritual Nature:
2dly. Because he is breathed or inspired into the Hearts of the Elect, by the Father and the Son:
3dly. Because it is his Office, to inspire our Hearts with good Motions:
Q. Wherefore is he called Holy?
A. It is not to deny either the Holiness of the Father or the Son; but because he is the Means of the Sanctification of others, and therefore he is called the Spirit of Sanctification, Rom. 1. 4.
Q. What is the Holy Ghost? or how is he described?
A. The Holy Ghost is the Third Person of the Trinity; ‘There are three which bear record in 1 Joh. 5. 7. heaven, the Father, the Word, and the Holy Ghost; and these three are one:’ proceeding from the Father and the Son: ‘But when the Comforter shall come, Joh. 15. 26. whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father:’ being also very God with the Father and the Son; ‘There are three which bear record in 1 Joh. 5. 7. heaven, the Father, the Word, and the Spirit; and these three are one:’ Co-eternal, and Because he created the Heaven and the Earth, and was from the very Beginning; ‘The Spirit of the Lord moved upon the Gen. 1. 2. waters:’ Co-equal with the Father and the Son; And that is manifest by his Divine Attributes; as Omnipotency, Psal. 33. 6. Omnisciency, 1 Cor. 2. 10. Infinite Goodness and Holiness, 1 Cor. 6. 11. Unchangeableness, Act. 1. 16. Truth Infallible, Joh. 15. 26. Mercy Unspeakable, Rom. 5. 5. & 8. 26.
Q. What is the Office of the Holy Ghost?
A. The chief Parts of his Office, are,
1st. To Teach us;
2dly. To Regenerate us;
3dly. To Unite us with Christ;
4thly. To Rule and Govern us;
Q. By what means may the Holy Ghost be given, or received?
A. He is given either Visibly, as unto the Apostles; ‘There appeared unto them eleven tongues, Act. 2. 3. like fire.’ or Invisibly, as unto the Church, from the Beginning to the End of the World:
Also he is given after an ordinary way; By the Ministry of the Word, and by the Use of the Sacraments:
Q. To whom is the Holy Ghost given?
A. He is said to be given to all to whom he comunicateth his Gifts; to the whole Church that are called, both to the Elect, and to Hypocrites.
To the Elect he is given, not only as concerning his Common Gifts; but also, as concerning his Proper and Saving Graces, Knowledge of God's Word, Regeneration, Faith, and Conversion.
To the Hypocrite he is also given, only as touching the Knowledge and Doctrine, and other his Common and General Gifts:
Q. How is the Holy Ghost kept or retained?
A. 1st. By diligent Use of the Ecclesiastical Ministry:
2dly. By Meditation in the Doctrine of the Gospel, and by studying to Profit therein:
3dly. By Encrease, and Continuance, and Amendment of Life:
Unto him that hath, shall be given. Mat. 13. 12.
He that is righteous, let him be righteous Rev. 22. 11. still.
4thly. By daily earnest Prayer and Invocation:
Q. How shall a Man know whether he hath the Spirit, or no?
A. It may be known by the Effects:
1st. If Sin be weakned in him:
2dly. If he be freed from the Bondage and Dominion of Sin:
3dly. If he can love his Enemies: This must needs be of God's Spirit, because it is above Nature:
4thly. If he have the Spirit of Supplication, and can Pray with the [Page 91] Heart, from a feeling, and from a fervent and holy Desire:
5thly. If he can find in himself any of the Fruits of the Spirit, as Love, Gal. 5. 2. joy, peace, long-suffering, gentleness, goodness, faith, &c.
Q. May the Holy Ghost once received, be afterwards totally and finally lost?
A. In the Reprobate he may be lost totally and finally:
But in the Elect it cannot be lost, though for a time it may in some part, as concerning some Gifts, or some measure of it; so that in the Elect it cannot be utterly lost:
Q. What Benefits are received by the Holy Ghost?
A. They are such as concern the Reprobate:
As, by virtue of the Holy Ghost, they may be enabled to preach the Historical Faith,
As in the Example of Balaam, who Numb. 24. 17. Foretold of Christ.
To Interpret the Scriptures aright, in some places,
As the Scribes, and the Chief-Priests. Mat. 2. 5, 6.
They may receive some measure of Illumination:
They may be restrained for a time from this or that Sin;
As in the Example of Abimilech. Gen. 20. 6.
They may obtain some measure of Worldly Joy, or some Counterfeit Joy;
As in the Example of Herod, and Mark 6. 20. Luk. 8. 13. the Parable of the Seed.
Or such as concern the Elect:
By the Holy Ghost they are Regenerated. Joh. 3. 5.
By it the Fruits of the Spirit are Gal. 5. 22. wrought in the Hearts of the Elect.
By it is wrought the Assurance of Rom. 8. 15. Salvation in the Elect.
By virtue of the Holy Ghost, the Elect Chap. 14. 4. are preserved in the State of Grace.
Q. What is it to Believe in the Holy Ghost?
A. I do not only Believe, That there is a Holy Ghost; but also, That I, by virtue of th [...]s Holy Ghost, am truly [Page 93] Regenerate, Comforted, Preserved, Settled in Faith, and made Partaker of all other necessary Benefits of the Spirit.
Concerning the Church, the Fourth Part of the Creed:
Q. Which is the Ninth Article of the Creed?
A. I Believe the Holy Catholick Church, the Communion of Saints.
Q. Why is it not as well said, I believe in, as, I believe the Holy Catholick Church?
A. It is warrantable to believe the Church, but not warrantable to believe in the Church, or to rest our Judgments upon the Authority of the Church, without any Warrant from the Word:
And the Reasons wherefore we are to Believe in the Church, are,
1st. Because it is an Honour peculiar to God, to be depended upon, or to be believed in:
2dly. Because the Word is the Foundation of the Church, and not the Church of the Word.
3dly. Because the Church may err, as did the Church of Corinth err about 1 Cor. 20. the Sacrament.
Q. What is the True Church?
A. The True Church is nothing but a peculiar Company of Men Elected and Called:
Q. Is there but One Church of God? or be there Many Churches of Christ?
A. There is but One True Catholick or Universal Church:
This True Church is either Triumphant with the blessed Angels in Heaven;
Or Militant on Earth; fighting under [Page 95] Christ's Banner, against the World, the Flesh, and the Devil:
This Militant Church is either Visible, as a Company amongst Men, professing the True and Uncorrupt Doctrine of the Law and Gospel; in which Company are many dead and unregenerate Members, and Hypocrites:
Or Invisible; that is, a Company of those that are elected to Eternal Life, in whom a New Life is begun here by the Holy Ghost, and is perfected in the Life to come.
This Church, as long as it sojourneth on Earth, always lieth hid in the Visible Church.
Those that are in this Invisible Church, never perish; neither are there any Hypocrites therein, but the Elect only, of whom it is said,
No man shall pluck my sheep out of my Joh. 10. 28. hands.
The Lord knoweth who are his. 2 Tim. 2. 19.
Q. Who is the Head of this Mystical Body the Church?
A. Only Christ himself; as may appear,
And that,
1st. Because he only is able to perform the Office of an Head unto his Church; as, to Quicken, to Preserve, to Nourish, to Direct and Govern it.
2dly. Because he only is able to prescribe Laws to bind the Consciences:
Q. What are the Notes or Signs of the True Church?
A. They are either Internal Signs;
1st. The Spirit of God dwelling in the Heart;
2dly. Is True Regeneration;
3dly. True Faith, is a Sign;
for the Church is called by the Name of the Faithful:
Or External Signs: As,
1st. The pure Preaching of the Word of God:
2dly. The right Administration of the Sacraments; namely, Baptism, and the Lord's Supper:
3dly. The Third Sign, is, A sincere Profession of Justification by Christ alone:
Q. Wherefore is the Church called Holy?
A. 1st. Because the Holiness of Christ is imputed to it:
2dly. Because Holiness is begun in every Soul that is regenerate in this Life:
3dly. It is Holy, in respect of Prophane Persons:
Q. If the Church be Holy, what are we to esteem of Swearers, Lyers, Whoremongers, and such like wretched Persons that live in the Church? Are they Members of the Church, or no?
A. They are not, so long as they live under the dominion of any notorious Sin; but are as Chaff among Wheat, whose end is to be burned:
Q. May the Church of God obtain a Perfection of Holiness in this World?
A. No, verily: For howsoever the Triumphant Church is perfectly Holy, at least, in Soul; ‘These are they which are not defiled with Rev. 14. 4. women; for they are virgins.’ yet the Militant Church is but Holy only in part: ‘ [Page 99]If we say we have no sin, we deceive 1 Joh. 1. 8. our selves.’
Q. By what means may Holiness be encreased?
A. By the diligent and frequent Use of God's Ordinance:
Q. Wherefore is the Church called Catholick?
A. The word Catholick signifieth Universal; and the Church is so called, for these Causes:
1st. In respect of Time; because the Church hath been in all Ages, is at this Present, and shall continue, by Succession [...] unto the World's End:
2dly. In respect of the Members of the Church; for they are universally gathered out of all Nations and People.
3dly. In respect of Place; for the Church is dispersed in all Nations:
Q. Whether may any one be saded, out of the Church?
A. No Man can be Saved, out of the Church:
1st. Because without the Church, there is no Saviour:
2dly. Because whomsoever God hath chosen to the End, which is Eternal Life; he hath chosen to the Means, which is the Inward and Outward Calling.
The Elect therefore, though they be not at all times Members of the Visible Church, yet they are made such before they die.
Q. Whether is there any such Counsel of God, which hath severed some to be Saved, and some to be Damned?
A. I do believe, and am perswaded, That there is Predestination; which consisteth of these Two Parts, Election and Reprobation.
Q. What is Election?
A. Election is the Eternal, Unchangeable, Free, and most Just Decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in Faith and Repentance, and by them to give them Eternal Life.
Q. What is Reprobation?
A. Reprobation is such a Decree of God, as whereby he hath decreed to leave some, according to his most just Judgment, in their Sins, to punish them with Blindness and Damnation, being not made Partakers of Christ everlastingly: Both being God's Decree,
I know whom I have chosen. Joh. 13. 18.
He hath mercy on whom he will. 2 Tim. 1. 9.
His grace was given before the world Rom. 9. 18. was.
Q. How do you prove, That there is Election in God?
A. It is proved by Testimony of Scripture,
He chose us in him, before the foundation Joh. 15. 16. of the world.
Ye have not chosen me, but I have chosen you.
As many as were ordained to eternal life, believed.
He predestinated us to be adopted, through Jesus Christ, unto himself, according to the good pleasure of his will.
Q. How do you prove, That there is Reprobation in God?
A. It is proved also by Scripture,
God doth shew his justice on the vessels Rom. 9. 22. of wrath.
[Page 102]Who were before, of old, ordained to Jud. 4. this condemnation.
It is given unto you to know the secrets Mat. 13. 11. of the kingdom of heaven, but to them it is not.
Q. What are the Causes of Predestination?
A. The Efficient and Motive Cause of our Election, is, the good Pleasure of God, who hath not fore-seen any thing in us, for which he should chuse us: for there can be no good thing in us, as of our selves, seeing we are by Nature the Children of Wrath, as well as others.
So likewise the Efficient Cause of Reprobation, is the most free, good Pleasure of God: for we being all by Nature the Children of Wrath, had all perished, if Sin were the Cause of Reprobation; wherefore the Cause of Reprobation is not in Men themselves, but that is in God's Will, in shewing forth his Justice. Therefore, of particular Men, why this Man is elected, and he reprobated, there can be no other Reason given, but the good Pleasure of God only. But the Cause of Damnation is altogether in Men, which is Sin:
Q. Is Predestination Vnchangeable, or no?
A. Predestination is Firm and Unchangeable: which may appear by this Reason; Because God is Unchangeable, and doth not depend on the Interchangeable Course of Things, but the same rather dependeth on his Decree.
What therefore he hath from Everlasting decreed, of Saving the Elect, and Condemning the Reprobate, that hath he unchangeably decreed:
And therefore both Election and Reprobation is Firm and Unchangeable:
This is the Father's will, That of all Joh. 6. 36. which he hath given me, I should lose nothing.
My counsel shall stand, and I will do Isa. 46. 10. whatever I will.
I am the Lord; I change not. Mal. 3. 6.
None shall pluck my sheep out of my Joh. 10. 28. hand.
Q. Whether are the Elect always Members of the Church?
A. The Elect are not always Members of the Church, but then, first, when they are converted and regenerated by the Holy Ghost:
Q. Whether may the Elect fall from the Church, or not? and the Reprobate always continue?
A. The Elect cannot fall wholly and finally from the Church, as hath been proved by the Unchangeableness of God's Predestination; though sometimes they may fall from it; but wholly and finally to forsake it, they can never:
But the Reprobate and Hypocrite do, at length, finally depart from the Church; and fall away from Gospel-Gifts and Graces, which they seemed to have:
Q. What is meant by Communion of Saints?
A. The Communion of Saints, is, the Society that all they that believe have one with another, as Members of one Head, Jesus Christ:
For as the body is one, and hath many 1 Cor. 12. 12. members; and all the members of the body, which is one, though they be many, [Page 105] yet are but one body, even so is Christ. For by one Spirit we are baptized into — Ver. 13, one body, whether we be Jews or Grecians, bond or free; and have been all made to drink into one spirit.
For the body also is not one member, but 14. many.
For we that are many, are one bread, 1 Cor. 10. 17. and one body; because we are partakers of one bread.
We being many, are one body in Christ; Rom. 12. 5. and every one, one anothers members.
But let us follow the truth in love, and Eph. 4. 15. in all things grow up into him which is the head, that is, Christ.
For we are members of his body, of his Chap. 5. 30. flesh, and of his bones.
Whereby we are ready to communicate all God's Benefits, both Spiritual and Temporal, to the mutual Health and Comfort of one another, according to the measure which we have received of God in this Life:
Besides the things that are outward, I 2 Cor 11. 28. am cumbred daily, and have the care of all the churches.
Bear ye one anothers burthen, and so Gal. 6. 2. fulfil the law of Christ.
If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy; Fulfil my joy, that ye [Page 106] be like-minded, having the like love, being of one accord, and of one judgment: That nothing be done through contention, or vain-glory; but that in meekness of mind, every man esteem other better than himself. Look not every man on his own things, but every man also on the things of other men.
Q. Wherein have the Saints Communion one with another?
A. 1st. In that they are made Partakers 1 Cor. 12. 13. of the same Privileges in Christ, and of the same Saving Graces in his Life. And though not in the same Phil. 1. 7. Measure, yet of the same Glory in the Life to come:
2dly. In that they are made Partakers of the Prayers of one another:
I exhort therefore, that prayers and supplications 1 Tim. 2. 1. be made for all men, &c.
Pray for the peace of Jerusalem. Psal. 122.
And therefore our Saviour Christ taught us to pray Our Father, and not My Father: To signifie, That we ought to pray for all the Militant Churches, as well as our selves.
3dly. In that they do employ those Talents that God hath given them, not altogether to their own private Good, but to the Good of God's Church:
The manifestation of the Spirit is given 1 Cor. 12. 7. to every man to profit withal.
So that ye labour together in prayer for 2 Cor. 1. 11. us; that for the gift bestowed upon us for many, thanks may be given by many persons for us.
For the gathering together of the Saints, Eph. 4. 12. and for the work of the Ministry, and for the edification of the body of Christ.
4thly. In that God's Saints are ready to relieve the Necessities of their Brethren:
And the multitude of them that believed, Act. 4. 32. were of one heart, and of one soul: neither any of them said, that any thing of that which he possessed, was his own, but they had all things common.
He is ever merciful, and lendeth. Psal. 37. 26.
A devout man, one that feared God, Act. 10. 2. with all his houshold, which gave much alms to the people.
He that hath two coats, let him part to Luk 3. 11. him that hath none; and him that hath meat, do likewise.
5thly. The Communion of Saints, consists, [Page 108] in respect of Society and Fellowship one with another:
And all that believed, were in one Act. 2. 24, place, and had all things common:
And they continued daily in the temple 26. with one accord; and breaking bread at home, did eat their meat together with gladness, and singleness of heart.
Thou art my Lord; my well-doing extendeth Psal. 16. 3, 4. not to thee; but to the Saints that are in the earth, and to the excellent, all my delight is in them.
And not only in Private Meeting together of the Saints, but also in the diligent and chearful Meeting together at God's House, at his Publick Ordinances, as at Publick Prayer, Hearing the Word Preached, Receiving the Holy Sacrament, &c.
I thank my God, having you in perfect Phil. 1. 3. memory;
Because of the fellowship which ye have 5. in the Gospel, from the first day, till now.
When I remembred these things, I Psal. 42. 4. poured out my very heart; because I had gone with the multitude, and led them into the house of God with the voice of singing and praise, as a multitude that keepeth a feast.
Q. What is to be understood by Saints, in this Article?
A. Not only dead Men, much less such as are Canoniz'd by the Pope, but also such Servants of God that live upon the Earth, being Sanctified by the Blood of Christ, and by the Spirit of God; being also set a-part and separated out of the World, I mean, from the Estate of an Unregenerate Person, and such as are called Saints in divers places of Scripture:
Unto the church of God which is at 1 Cor. 1. 2. Corinth; to them that are sanctified in Christ Jesus, Saints by calling.
To the Saints that are at Ephesus. Eph. 1.
To the Saints in Christ that are at Philippi. Phil.
To them which are at Coloss, Saints Col. and faithful brethren in Christ.
Q. Which is the Tenth Article of the Creep?
A. The Tenth Article to be believed, is, Remission of Sins.
Q. What is the Remission of Sins?
A. Remission of Sins, is, the free Gift of God, whereby the Elect are freed both from the Guiltiness and Punishment of Sin, by the means of the Passion and Intercession of Christ, and that in this World.
Q. Who is it that giveth Remission of Sins?
A. Remission of Sins is given of God only:
I, even I am he that putteth away Isa. 43. 25. thine iniquities, for my own sake, and will not remember your sins.
Why doth this man speak blasphemy? Mark 2. 7. Who can forgive sins, but God only?
And it must needs be so; because Sin is only committed against God, and therefore God only hath Power to forgive it.
Q. But Remission is ascribed to the Apostles, and the Ministers; as is manifest, Mat. 18. Joh. 20. 23.
A. The Apostles remit Sins, in that they are Signifiers and Declarers of God's Remission.
The Church remitteth Sins, when, according to the Commandment of God, she denounceth Remission of Sins to the Repentant.
One Neighbour remitteth Sins and Trespasses unto another, as concerning the Pardoning of the Private Offence.
Q. Whether is Remission of Sins freely given?
A. Albeit God remitteth not our Sins unto us, except a most sufficient Price or Punishment be first paid for them; yet he remitteth them freely unto us, for Christ's sake.
Q. But Christ did Merit Remission, therefore Remission is not Free?
A. It was God's Free Grace to give Christ unto us; and therefore whatsoever cometh by Christ, cometh freely.
Q. For what is Remission of Sins given?
A. Besides the Free Mercy of God, Remission of Sins is granted by the Vertue, Passion and Intercession of Christ:
Behold the Lamb of God, that taketh Joh. 1. 29. away the sins of the world.
Christ hath once suffered for our sins, 1 Pet. 3. 18. the just for the unjust, that he might bring us to God.
The blood of Christ cleanseth us from 1 Joh. 1. 7. all sin.
It pleased the Father, that in Christ Col. 1. 19, 20. should all fulness dwell; and by him, to reconcile all things to himself; and to set at peace, through the blood of his cross, both the things in earth, and things in heaven.
Ye are come to Jesus, the Mediator of Heb. 12. 24. the New-Testament; and to the blood of sprinkling, that speaketh better things than that of Abel.
By Christ we have redemption, through Eph. 1. 7. his [...]ood, even the forgiveness of sins.
Q. How could it stand with the Iustice of God, to punish Christ for us?
A. Christ was willing to be punished [Page 112] for our Sins; yea, he offered himself freely for us:
Walk in love, as Christ hath loved us, Eph. 5. 2. and hath given himself for us, to be an offering and a sacrifice of a sweet-smelling savour to God.
Christ loved the Church, and gave himself Chap. 5. 25. for it, that he might sanctifie it.
He gave himself for us, that he might Tit. 2. 14. redeem us from all iniquity.
Q. Doth not Christ as well deliver us from the Punishment, as the Guilt of Sin?
A. Yes, as plainly appeareth: And therefore what Judgments are executed upon the Elect, after Justification, are not properly Punishments, but Fatherly Corrections, and of Love:
Being justified by faith, we have peace Rom. 5. 1. with God.
Even Jesus, which delivered us from [...] Thes. 1. 10. wrath to come.
A Preparatory SERMON For the Worthy Receiving of the Holy Sacrament OF THE Lord's Supper. As it was Preach'd in SERJEANTS-INN-CHAPPEL, IN Fleet-street, London.
By JAMES CLIFFORD, M. A. Chaplain to the Honourable SOCIETY.
LONDON, Printed for J. Deacon, at the Angel, in Giltspur-street, without Newgate, 1694.
And are to be Sold by the Booksellers of London and Westminster.
A PRAYER.
PRevent us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorifie thy holy Name, and finally by thy mercy obtain everlasting life, through Jesus Christ our Lord.
Let us pray for the whole State of Christ's Catholick Church, dispers'd over the face of the whole Earth, That it may please God to govern it universally in the right way.
Let us pray for the Lord's Anointed, King WILLIAM, and Queen MARY, of England, Scotland, France, and Ireland, Defenders of the Faith, &c.
For Catherine the Queen Dowager, Princess Anne of Denmark, and all the Royal Family.
Let us pray for all the Lords of Their Majesties most Honourable Privy Council, all the Nobility, Judges, Gentry and Commons of this Land, ( If Sitting. more-especially for the Honourable High Court of Parliament, now assembled.)
Les us pray for the whole Body of the Clergy, whether Archbishops, Bishops, or other inferiour Priests and Deacons: And for a Supply of their Mortality, water with the Dew of thy Blessing the Two Famous Universities, Oxford and Cambridge; and especially for this Honourable Society of Law and Equity.
Lastly, O Lord, we return unto thee for a Blessing upon our selves here met together: O Lord, be present both with Speaker and Hearer; bless me, O Lord, that am to speak, bless these thy People that are to hear; open unto me the Door of Utterance, that I may deliver thy Word plainly, powerfully, and profitably: open, we pray thee, not only the Ears, but the Hearts of these thy People, that they may receive the Word, not as the Word of sinful Men, but as the Word of thee, the ever Living God, which is able to save their Souls: Grant, good God, that they may hear it attentively, conceive it readily, apply it wisely, lay it up in their Memories faithfully, meditate and practice it in their Lives and Conversations conscionably; so that it may prove to none of us the savour of Death unto Death, but unto every Soul here present the savour of Life unto Life, that hereby our Understandings may be enlightned, our Hearts purified, our Consciences pacified, our sinful Lives reformed, and our precious Souls eternally saved at the Day of the Lord Jesus. These, and all other needful Mercies, we beg at thy hands, for the sake and worthiness of Jesus Christ the Righteous, the Son of thy Love, in whom thou art well pleased, in whose Name and Words we call upon thee, Our Father, &c.
THE Apostle having declared the true Institution of the Sacrament, and the right End to be observed in the Celebration of it; viz. The perpetual Commemoration of Christ's Death, in the fore-going Words,—In the next place he shew; the great Danger Men run into, by an undue and unworthy Participation of this Ordinance.—They commit a great Sin, which draws upon them great Judgments, both Temporal and Eternal; [Page 118] unless, by a diligent Examination of themselves, the Sin be prevented, and the Punishment warded off.
In these Words, we have,
- I. The Sin of Unworthy Receiving.
— Ver. 27.
- II. The Means to avoid this Sin;
— Ver. 28.which is, careful Examination of one's self before the Sacrament.
- III. The Punishment which they
— Ver. 29.incurr, who Commit the Sin, and Neglect the Means; and that is, Judgment, or Damnation.
First, Here's the Sin of Unworthy — Ver. 27. Receiving laid down, Whoso shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
1. In which Words we may take notice,
- 1. Of the Sin it self.
- 2. Of the Quality of this Sin.
First, Here's the Sin it self, Unworthy Receiving.
There's a Twofold Unworthiness.
1. Of the Person. When the Person coming is Unworthy, that's not here meant; for so none is Worthy, can merit or deserve this honourable Privilege.
2. Of the Action. When we come in an undue, unworthy, and unprepared Manner: when Men care not with what Minds, nor in what Manner they come to the Lord's Supper, but rush hand-over-head upon the Ordinance.
There are Three sorts who Receive Unworthily.
- (1.) The Ignorant.
- (2.) The Superstitious.
- (3.) The Profane and Ungodly Ones.
1st. Such as are Ignorant: That come out of Custom, rather than Conscience; for Shame of the World (because 'tis counted a Disparagement not to be admitted to that Ordinance) rather than out of any Sense, Apprehension or Desire of the Benefit accruing by this Ordinance. Such as discern not the Lord's Body, are not able to look farther than that which they see with their Eyes: They, indeed, behold Bread broken, and Wine poured forth; but what the Meaning and Signification of those things are, [Page 120] they know not: They behold the Ceremony, but understand not the Mystery: They talk of the Sacrament, but know not what it is, who instituted it, why it was ordained, to what End and Use it serves; and therefore their Receiving, cannot be [...], a Rational and Intelligible Rom. 12. 1. Service, and so is not acceptable to God.
2dly. The Superstitiously Conceited, that attribute more to the Outward Elements, and External Administration, than is meet. The Papists lead the Van in this Brigade, who pervert the simplicity of this Ordinance, turning the whole business into a Tragedy, or Stage-Play, by their abominable, ridiculous and absurd Gestures and Actions, to the high Dishonour of God, and grand Abuse of this Sacred and Holy Institution. And next unto these, follow many Ignorant and Superstitious Protestants, who have many fond Conceits, and fantastical Opinions of this Ordinance, resting in the Opus operatum, or Work done;—thinking that the bare Outward Actions and Elements are able to sanctifie them;—That if they go Fasting, they have the more; if having Eaten somewhat, the less Benefit [Page 121] by coming:—That even the very Receiving of the Elements, is of great virtue to a sick Man:—Or, That whosoever Receives upon his Death-bed, must needs be saved, and go to Heaven.
3dly. Such as are Ungodly, and Profane, Proud, Covetous, Voluptuous, Drunkards, Swearers, Neglecters and Despisers of God's Service, Scoffers and Jeerers at the Profession of Religion, Envious, Malicious, False-hearted, Deceitful, Dissembling Wretches, that so they may carry it fair toward; the World, regard not Inward Sanctity, Holiness and Integrity at all; such as come in the guilt of these Sins, unrepented of, unbewailed, unresolved against; these are Spots in our holy Feasts, as St. Jude — Ver. 12. speaks, Bloaches, Stains and Reproaches to our Christian Assemblies, and such as give great Occasion of such Multitudes separating and withdrawing themselves from our Congregations; many profane [...] ungodly Persons there are in these days, who will be railing and inveighing against Separatists and Independents, when they themselves give occasion to the being of such.
Secondly, Here's the Quality of this Sin: It's very heinous; and they that commit it, are guilty of the Body and Blood of Christ.—One would think this were a very hard [...]ensure, of a Fault that seems not to be very great, That coming unworthily to the Sacrament, should be Murther, and Blood-guiltiness; nay, Guiltiness of the Blood of the only begotten Son of God, and so as heinous a Sin as that which Judas, and Pilate, and the Jews, were guilty of, in Crucifying the Lord Jesus Christ, the Prince of Glory.—But the Quality of Sin is not to be measured by ours, but by God's Judgment of it: God calls it such here, and we must believe it to be such.
But how are they guilty? Not as principal Actors and Doers in the business, (for so the Jews were only guilty,) but as Accessaries and Abettors. For,
1. 'Tis a slighting of Christ's Death; a not laying of it to heart in a due manner. It implies, that we, in the secret of our Souls, conceive the putting of Christ to Death, was no such heinous Offence; whenas we can behold the visible Representation of it in the Sacrament, without [Page 123] being at all affected with it; as if Christ had been a guilty Person, deserving to be used as he was; and the Jews had done an Act of Justice, in Crucifying him.
2. 'Tis an Injury and Abuse, that reflects upon the Person of Christ; as he that shall violate the Picture, Seal, or Arms of a King, offers an Indignity to the King himself, and shall be punish'd accordingly: so he that unworthily useth this Sacrament, or Memorial of Christ's Death, doth offer Contempt unto the Death it self.
3. 'Tis a sign we do not lay to heart the Sin of our Nature, which was the occasion of Christ's Dying. If Man had not sinned, Christ had not died.—And therefore the Prophet Isaiah tells us, That he was wounded for our Chap. 53. 5, transgressions, and bruised for our iniquities. All we like sheep have gone astray, 6. and the Lord hath laid on him the iniquity of us all. Hence it is, that in the Sacrament we should exercise Repentance; we should look upon him whom Zech. 12. 10. we have pierced; and mourn for him, as one mourns for his only son.
'Tis a Tradition, That if the guilty Murtherer be brought to the sight of the Party murthered, or touch his [Page 124] Body, he'll presently fall a bleeding [...] The Sight of Christ crucified, whom we have murthered by our Sins and Transgressions, should cause our Hearts within us to mourn and bleed:—We should undo that by Repentance, which we have done by Sin.—But thus do not such as Receive unworthily, and so remain guilty of the Body and Blood, i. e. of the Death of Christ.
4. 'Tis a frustrating of the End of Christ's Death; and as to their particular, a shedding of the Blood of Christ in vain. Christ gave his Body to be crucified, and suffered his Blood to be shed, that he might nourish and preserve the Souls of the Faithful unto Everlasting Life. Hence it is, that he says, that his Flesh is Meat indeed, and his Joh. 6. 55. Blood is Drink indeed. But to whom is it such? To those that feed on him by Faith. This was the End why Christ gave himself, that he might become the Bread of Life. But so cannot unworthy Receivers; and therefore the End of Christ's giving himself, as to them, is utterly frustrated and disappointed; and so they become guilty of the Body and Blood, i. e. of the Death of Christ; are interpretatively, and in effect, [Page 125] Christ's Murtherers and Destroyers.
Now 'tis a fearful thing to be guilty of any Man's Blood; yea, of a wicked Man's Blood: how much more, to be guilty of the Blood of the Son of God! of the Blood of God! Deliver me, O God, from bloodguiltiness (says David.) It was a Sin, the guilt whereof Psal. 51. lay exceeding heavy, yea, like a Talent of Lead, upon his Spirit.
'Tis an heavy thing, to have an hand in Man's Blood; nay, in a wicked Man's Blood. What a fearful Imprecation was that upon Joab, for the Blood of Abner, who was none of the best: Let the blood of Abner, the 2 Sam. 3. 28, son of Ner, rest on the head of Joab, and on all his fathers house; and let there not fail from the house of Joab one that hath an issue, or is a leper, or that leaneth on a staff, or that falls on the sword, or that lacks bread. Yea, but what is it then, to have an hand in the shedding of Christ's Blood? The Apostle says, That the blood of Christ speaketh better Heb. 12. 24. things than the blood of Abel.—But if we make our selves guilty of it, by coming unworthily and unpreparedly to the Sacrament, it speaks no better things than the Blood of Abel: It then speaks and cries as Abel's Blood did, for Justice and Vengeance.
Now, woe be to him for whom Christ's Blood speaks not;—but wo a thousand times more to him against whom Christ's Blood cries
Thus you see it is a very dangerous Sin, to come unworthily and unpreparedly to the Lord's Table.
APPLICATION.
First Exhortation: Let us take heed how we come unworthily to the Participation of this Ordinance: Let us look to our Feet, when we come to God on this Errand, as the Preacher speaks: i. e. seriously ponder and consider of what Consequence and Concernment the Business whereabout we go therein, is;—how much Comfort, Benefit and Advantage we shall have, by a due, worthy and prepared Coming;—but how exceeding mischievous and prejudicial an unprepared Coming will prove.
But what Means (will you ask) may be prescribed for the avoiding of this Sin, for the preventing of this Danger?
The Apostle doth this; Let a man — Ver. 28. examine himself, and so let him eat of that Bread, and drink of that Cup. [Page 127] Here is prescribed a diligent Examination of a Man's self, before he come unto the Sacrament.
1. Here's a Duty commanded; and that is, Examination of a Man's self: But let a man examine himself, &c. — Ver. 28.
2. The Time, or particular Occasion that requires it; and that is, before he come to the Sacrament.
It is the Duty of all such as desire to be made Partakers of the Sacrament of the Body and Blood of Jesus Christ, to prepare themselves, by serious and solemn Examination: Sanctifie your 1 Sam. 16. 5. selves, and come with me to the sacrifice.
The Jews were to prepare themselves, 2 Chron. 35. 6. Exod. 12. 3, 6. before they eat of the Passover. So kill the Passover, and sanctifie your selves, and prepare your brethren. And the Paschal Lamb was to be separate, and set a-part four days.
What was this Separation, but a standing Sermon of Preparation? When invited to our Neighbour's Table, how do we spruce up our selves? Shall we not dress our Souls, against we come to the Lord's Table?
REASONS.
1st. We come to meet God in the Sacrament; And prepare thy self to Amos 4. 12. meet thy God, O Israel.
2dly. According to our Preparation, 2 Cor. 9. 6. shall be our Profit and Benefit: He that so [...]s sparingly, shall reap sparingly. To slight the Preparation, is a small Gen, 44. 1. Benefit. Fill the mens sacks with food, as much as they can carry. More Sacks; and the bigger the Sacks, the more Corn.
A prepared Heart, is a Vessel that shall be filled at the Sacrament [...] [...] such Mens Hearts with spiritual Blessings, with Vertue from Christ, with the Comforts of the Holy Ghost, with Encrease of Grace, says the Lord, at the Sacrament: Fill them with spiritual Food as full as they can hold; let them have as much as they can carry. The larger our Preparation, the larger our Vessel; the larger our Vessel, the larger our Comfort and Benefit.
3dly. None can come so worthily as he should, when we have prepar'd our selves the best we can, but, alas, what a deal of Deadness and Dulness of Spirit, and Hardness of Heart, will come along with us? Nay, though a Man may have many Wants, and come far short of what he should be; yet if the Lord sees that a Man sets himself seriously to prepare himself, and that he [...]akes Pains in the Duty, [Page 129] that he may seek God sincerely in the Use of the Sacrament, he will wink at Failings, and pass by many Infirmities, so that they shall be no hindrance to his profitable and comfortable Receiving. Consider, For a 2 Chron. 30. 18, multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written: but Hezekiah prayed for them, saying, The good Lord pardon every one that prepareth his heart to 19, seek God, the Lord God of his fathers, though he be not cleansed according to the [...]urification of the sanctuary. And the 20, Lord hearkened to Hezekiah, and healed the people. And the children of Israel that 21. were present at Jerusalem, kept the feast of unleavened bread seven days, with great gladness; and the Levites and the Priests praised the Lord day by day, [...]nging with loud Instruments unto the Lord.
Hezekiah knew that Faith, and Sin [...] [...]erity of Heart, was more agreeable [...]o God, than the Observation of these Ceremonies; and therefore he prayed [...]nto God to pardon this Fault unto [...]he People, which did not offend of Malice, but of Ignorance; i. e. did [...]ccept them as purified.
They could not keep.] Viz. Although Numb. 9. 6. there were no express Law which should exclude such Persons from the Passover, nevertheless there was a manifest Scruple grounded upon that. God, in any religious and sacred Act [...], required Purity in the Person acting or participating.
Came before] Viz. Because the 2 Chron 30 18. Practice of the Law ( Numb. 5. 2.) to put such Persons out of the Camp, was not yet brought in.
Of the Sanctuary.] A Request which — Ver. 19. every one made, who came into the Temple; being all to come there at the Feasts, ( Lev. 15. 31.)
Healed.] That is to say, held them — Ver. 20. as purified through his Grace, and by his gracious Pardon; and preserved them from such Diseases and Plagues as such a Disobedience was accustomed to provoke and bring upon them, ( Exod. 15. 26.)
Unto the Lord.] Ital. Of the Glory of — Ver. 21. the Lord: Hebr. Of the Strength. These two Words, in the Hebrew, being often taken one for another: as much as to say, by which Instruments he is glorified, and his Power and Strength exalted.
Again, Not to come preparedly, as we are commanded, Let a man examine himself, &c.
1st. A Matter of Shame.
2dly. Of Danger.
1. Of Shame. A Shame for a Man to come to a Great Man's Table in filthy Rags and Tatters: And is it not a shame to come rudely, unpreparedly, and unbeseemingly, to the Lord's Table? (2 Chron. 30. 15.) The Priests and the Levites were ashamed, and sanctified themselves, (as before.) A shame if foul Vessels at the Sacrament, dirty Cloth, foul Napkin, foul Cup. Is it a shame that the Vessels and Linnen should not, in their kind, be handsomly fitted, and decently prepared? And is it not a shame, not to have our Hearts and Souls prepared? Is it a shame to have a foul Cup, and is it not a shame to have a foul and filthy Heart? [...]hall precious Liquor be put into musty and unclean Vessels? Shall filthy, [...]nhallowed, unclean Souls, be filled with spiritual Comfort?
2. Of Danger. To partake of the Passover unworthily, a very dangerous thing! and that made Hezekiah [...]pray so earnestly, (2 Chron. 30.) A dangerous Business to come to the Sacrament; a Matter of Life and Death, Tremendum Mysterium, Holy Judgment.
1st. Danger: He that eats and drinks 1 Cor. 11. 27. unworthily, is guilty of the body and blood of Christ. Instead of Drinkers of Christ's Blood, are Shedders of his Blood: instead of remembring of Christ's Death, they put Christ to Death [...] An unworthy and unprepared Receiver becomes guilty of Christ's Blood. How so? Because he doth as if he shed his Blood; he doth so as the Shedders of Christ's Blood did: For look, as they that crucified and pierced Christ, poured not forth his Blood, that they might drink it, but only that they might pour it [...]orth, and shed it; so he that doth unworthily and unpreparedly drink his Blood, receiving thereby no Profit or Benefit, he hath rashly and in vain shed his Blood. Now, what a fearful thing it is, to be guilty of Christ's Blood: Deliver me from blood-guiltiness (saith the Psalmist.) Woe be to him that Christ's Blood speaks not for; but ten thousand times woe to him that Christ's Blood [...]peaketh against.
2d. Danger: He that comes unworthily and unpreparedly, not only receives no Good, but a great deal of Hurt. Good he receive's none, a vain Sacrament, Ordinance blasted; [Page 133] and not only so, but a great deal of Hurt.
1. Instead of receiving Christ, receives the Devil. The Devil enter'd into Judas, after the Sop. Satan fills their Hearts worse than before, ten times more Children of Wrath than before.
2. Instead of receiving that which may further Salvation, receives that which furthers Condemnation: The Zech. 12. 2. Cup of Trembling. Some poysoned by Poyson put into Wine, Mors in Olla. Stone instead of Bread; a Scorpion instead of a Fish.
3d. Danger: Bodily Danger.
4. It is a very dangerous thing, not to come to the Sacrament; to neglect God's Ordinance, in an unfrequent Use thereof, or utter Disrespect of it: He that neglected Circumcision, was to be cut off, (Gen. 17. 14.) And we see that God would have killed Mo [...]es, for neglecting his Child's Circumcision, ( Exod. 4. 24.) And see the place ( Numb. 9. 13.) And we know the Severity of this Punishment, that neglected to come to that Supper of the King, ( Mat. 25. 5, 7.) And to be without the Sacrament, and without Christ, and without God in the World, are joyned together, [Page 134] ( Eph. 2. 11, 12.) Whil'st they were called Uncircumcision, i. e. without God's Sacraments, they were without Christ, and without God in the World.
And the Necessity of the Use of the Sacraments, appears by this, That before the Israelites must enter into Canaan, they must be circumcised, and eat the Passover, ( Josh. 5. 7, 10.) To teach, That all that will enter into the heavenly Canaan, must of necessity, in Obedience to God's Commandment, be Partakers of his Sacraments. It is very dangerous therefore to neglect the Sacraments.
And yet as dangerous as it is, not to come to the Sacrament; yet it is no less dangerous to come, if we come unpreparedly. Unprepared coming, is as dangerous as not coming at all.
It is with this Supper in the Sacrament, as it was with that Supper of the King's, in the Parable, ( Mat. 22.) They that neglected to come, and absented themselves, they smarted. But ( ver. 13.) there was one that came to the Supper, and yet he seems to be more severely punish'd than those that came not.
Now, shall Men be punish'd for not coming, and for coming too? this seems to be an hard case: (I am in a very great Streight, may many a poor Creature say, that begins to be convinced of the greatness of the Sin of neglecting so holy and useful an Ordinance of God, and of the unworthy and unprepared coming to it:) Yes, surely; if Men come not as they should, their coming will not serve the turn. Mark that Question, Friend, how camest thou in hither? Mat. 22. 12. He doth not say, Friend, how [...]atest thou down? but, how camest thou hither? This shews us, that his Sin was not some Indisposition that had overtaken him in sitting down; but, that he did not look to sit and prepare himself before he came in.
So it is in the Supper of the Lord: A Man commits as great a Sin, in an unprepared coming, as in a profane not coming at all: He may expose himself to as great a danger by coming, as by not coming.
There is no Man that comes to the Sacrament, but God hath an Eye upon him, [...], God's allseeing and all-piercing Eye is upon him: God takes special notice of him, to see how he comes prepared: If he [Page 136] comes unworthily, he is like to hear of it to his sorrow.
We come to the Sacrament, to enquire of God, to seek his Face and Favour, to receive Comfort and Consolation from him. But whosoever comes unpreparedly, instead of a gracious Answer, shall meet with an angry Question, Friend, how camest thou in hither? A Question, that put thoroughly home to the Conscience; of Men, will so astonish and affright 'em, that they shall not be able to say a Word for themselves.
People, generally, will not endure that their Minister should Catechise them, and Question with them, to prepare them the better for the Holy Sacrament: But let such know, God Himself will Catechise them; and put such a Question to them, as shall strike them dumb and speechless.
Now is it thus, That it is the Duty of all such as desire to be made Partakers of the Holy Sacrament of the Body and Blood of Jesus Christ, are solemnly to sit and prepare themselves for it by Examination? and that such as come unpreparedly, come unworthily? Oh! the great Abuse of that Holy and Sacred Ordinance, that hath been [...]ound among us, in [Page 137] admitting unworthy and unprepared [...] Persons to the Participation of it. Surely, one Reason, and why the Sword, this day, drinks up so much Blood, and devours so much of our Flesh, is, because we have been guilty of the Body and Blood of Jesus Christ, in our unworthy Receiving of the Holy Sacrament. I beseech you therefore, for the sake of the ever Blessed and Adorable Jesus, who so freely laid down his Precious Life for you, and as you prize the Everlasting Happiness of your own Immortal Souls, that you would make it your utmost Care and Diligence so to direct your Lives and Conversations, that with prepared Hearts, and joyful Souls, you may chearfully approach the Holy Table.
Now, it follows, we should consider what this Preparation is, and wherein it stands.
- This Preparation is Two fold,
-
- Habitual,
- and
- Actual.
Habitual: There's somewhat that Men must have, and something that Men must do.
1. Habitual Preparation stands, in the having of all such Dispositions and Graces, or gracious Dispositions, as [Page 138] qualifie and fit a Man for the Work of Receiving.
2. Actual Preparation stands, in the exciting and awakening of those Graces and Dispositions, and renewing of them when a Man is to Receive. Both these must be done by him that will Receive worthily. For there is a Two-fold Unworthiness found in those that come unpreparedly to the Sacrament of the Lord's Supper; an Unworthiness of the Person, an Unworthiness of the Action: when such come to the Sacrament, as have no Right to the Sacrament; or when such as have Right to it, come not in a right and due manner. It is in this Ordinance, as in the Preaching of the Word.
A Man that will Preach the Word, must first be habitually prepared for the Work, by having such Gifts, Graces, Abilities, and Ministerial Qualifications of Learning and Knowledge in the Scriptures, as are required to accomplish and fit a Man for that Work: A Minister should be a Man well read, and well studied.
Now, though a Man be sufficiently qualified, and proved and gifted for the Work of the Ministry, he will not on a sudden step up into the Pulpit, [Page 139] take a Text at adventure, and fall a Preaching; but, besides his Habitual Preparation in the course of his Studies, he will study a fresh upon a particular Text, and for a particular Sermon, and bestow special Pains for that particular Work.
I am no Prophet, I am an husbandman; Zech. 13. 5. for man taught me to keep cattle from my youth.
Ye men and brethren, if ye have Act. 13. 15. any word of exhortation for the people, say on.
Every Scribe instructed unto the kingdom Mat. 13. 52 of heaven, brings forth out of his treasure things new and old.
Now, thus it is in the case of the Sacrament; there must be an Habitual Preparation, and an Actual.
Think him to be saved by him in his own way; whereupon God bestows his Son upon the poor Sinner, and in due time crowns all with the Assurance of his Love in particular, by the infallible Testimony of the Spirit.
Now, Christians, How hath the Case been with you? What Experience have you had of these workings? Did you ever see your selves to be lost and undone Creatures? Was the News of a Saviour ever as [Page 140] welcome and acceptable to you, as a Pardon to a ppor Malefactor ready to be turn'd off the Ladder? What longings, thirstings after Christ? Have you besieged Heaven with strong and earnest Cries and Groans after Christ? Hath the Kingdom of Heaven suffered Violence by reason of you? Hath Christ been ever precious in your esteem? &c.
2. But, Secondly, Consider how Faith works; what the Fruits and Effects of it are; and by that judge: It purifies the Heart; it begets a striving against, and resisting of Sin and Corruption; it draws the Heart to a Dependance upon God in all Estates and Conditions; it trusts God, as well for a supply of Outward Necessaries, as for Eternal Salvation it self.—And (which I shall only insist upon) it causeth a Man to have respect unto all God's Commandments, to yield universal Obedience, without Dispensation. A True Believer doth not allow himself in the Omission of any known Duty, or in the Commission of any known Sin: If he do sin, 'tis out of Weekness and Infirmity, or through Violence, and Suddenness of Temptation; but 'tis not out of Wilfulness and Presumption: [Page 141] He may fall into Sin, but he doth not live and lie in the Practice of Sin; he doth not make a Trade of it. Judge therefore how the Case stands with you in this respect:—Are all, or any of God's Commandments grievous to you? Do you make a trade of Lying, Swearing, Drunkenness, Profaning God's Day, Scoffing at Religion, &c. Oh! 'tis to be feared, you are far from Believing, and so cannot partake worthily of this Ordinance.
A Second Grace, is, Repentance: Which may be described to be a spiritual Sorrow for Sin, joyned with a true Hatred and Detestation of it. It implies,
1st. A Conviction and Acknowledgment of Sin. A Man doth not deny, conceal, or seek to hide his Sin, or justifie himself, and stand stoutly upon his own Vindication and Innocency, (when his own Conscience is privy to the contrary,) but with holy David, he doth freely and ingenuously confess and acknowledge his Sin, and that particularly: Against thee, thee Psal. 51. 4. only have I sinned: Wash me, cleanse me, — Ver. 14. deliver me from blood-guiltiness.
2dly. It implies inward Grief, and Sorrow of Heart for Sin, and the [Page 142] Offence given thereby to God: It 2 Cor. 7. 11. causeth the Sinner to sorrow after a godly sort.
3dly. It implies an inward Hatred and Dislike of Sin, an Aversion and turning away of the Heart from Sin: so that whereas a Man before had a secret Love and Liking to it, now he comes to see the Ugliness and Deformity of it, to loath and detest it, as an Offence to God, the great Enemy of his Soul, and Bane of all his Peace and Comfort.
4thly. It implies a leaving and forsaking of Sin, and a practising of the contrary Good. Amendment and Reformation of Life, is the great Fruit, Evidence and Effect of true Repentance. He that confesseth Sin, professeth Sorrow for Sin, and Detestation of Sin, and yet continueth in the Practice of Sin: He that by his Practice licks up those Sins, which he seemed to have vomited up by Confession, there are seven Abominations in his Heart; he may seem to repent, he may think he repents; but the truth is, he deceiveth himself and others. For 'tis Reformation, and Amendment of Life, that crowns Repentance, that argues it to be sound and Isa. 1. 16. sincere. Wash you, make ye clean, put away [Page 143] the evil of your doings from before mine eyes; cease to do evil, Learn to do well, &c. — Ver. 17. Repentance without Reformation, is no better than Abomination.
Examine therefore thy self upon this Point. Do'st thou, with Adam, seek to hide thy Sin? Do'st thou deny it? extenuate it? excuse it? justifie it? Or, though thou confessest it in thy Mouth, yet is there a secret love and liking to it in thy Heart? Do'st thou roul it under thy tongue, as a sweet Morsel? Is it with thee, as St. Augustin confesseth it was with him, before his Conversion? he prayed, That God would be pleased to suppress and subdue in him the Lusts of Concupiscence; and yet he was afraid God should hear his Prayers, in regard of the secret liking he had of those Lusts. Is there no Amendment and Reformation of thy Life, but thou art as vile, as wretched, as profane and ungodly, as hypocritical and deceitful, &c. as ever? Alas! thou dwellest far from Repentance: Saul, and Judas, and Cain, and many that are now in the Pit of Destruction (for ought I know) have repented as much as that came to.
Thirdly, They that would come worthily to the Lord's Table, must [Page 144] examine themselves in point of Love and Charity, whether this Grace be in them of a truth, yea, or not.
Now, Love is an Affection of the Heart, whereby we wish Good to our Neighbour, as to our selves; and are willing, in what we are able, to do him that Good we would have done to our selves in his Case.
Now, this Love is to be considered, either as respecting the Godly, or as it respects all Men in general.
1. Love to the Godly, is then right and sincere, when 'tis to all that fear God, Poor as well as Rich, Low as well as High, Mean as well as Honourable; when we have respect to him that is clad in vile Raiment, as well Jam. 2. 2, 3 as to him that wears the Gold Ring, and is arrayed in goodly Apparel, (as St. James speaks.)—He truly loves a righteous Man, in the Name of a righteous Man, that loves him because he is such; that can place his Affection where God hath placed his; that can love a Saint, though he be poor, mean and contemptible in the esteem of the World.
2. Love to the Godly is then right and sincere, when 'tis constant at all times, as well in Adversity as Prosperity: He truly loves Christ, that will [Page 145] own Christ in his persecuted Members; that will visit them in Prison; that will not be ashamed of them, when they are under the Cross. 'Twas an Argument of a truly godly and Pious Affection in Obadiah, when, in the time of Persecution, he shelter'd and protected the Lord's Prophets, hiding them by fif [...]ies in Caves, and seeding them. And 'twas the Honour of Onesiphor [...]s, that he was not ashamed 2 Tim. 1. 16. of Paul's Chain.
Now, examine thy Heart upon this Account: How standest thou affected to those that fear God? Are they the object of thy choicest and intire Affection? Or, Dost thou hate them; malign them in the secrets of thy Soul; scoff at them, deride them, injure them?—Or do'st thou carry a Respect towards those that fea [...] God, and are withal Rich, Honour [...]le and Great in the World; but in the mean time▪ Despis [...] those of [...] Rank, and meaner Condition? It may be, they are more Eminent in Grace and Goodness, than the other.—And art thou ash [...]d to [...] the Servants of Christ, in [...]heir Adv [...]rsity? Do'st thou then look strongely upon them? Do'st thou [...]nch, and shrink [Page 146] back, when thou seest them haled to Prison, Convented before Earthly Tribunals? &c. 'Tis to be feared, thy Heart is not sincerely affected; neither is there that Love to the Image of God, which should be in all the Children of God.
2dly. How standest thou affected to thy Neighbours in general?
1. Is there a sympathy and fellowfeeling in thee of thy Brother's Condition? Art thou grieved for the Afflictions of Joseph? Art thou affected with the Miseries of others? Do'st thou mourn with them that mourn? grieve with them that grieve? Do'st thou pity them? pray for them? help and relive them, according to thy Ability, and as thou hast Opportunity?—So, Do'st thou rejoyce in the Wel [...]are and Prosperity of thy Brother? Art thou so far from envying him, and repining at him (a thing too common in the World now a-days) that it doth thee good to see him thrive and prosper? This is an argument of true Love and Charity. But, it may be, thou hast no Bowels of Pity and Compassion towards thy Brother in Misery; thou shuttest up thine Heart, and withdrawest thy Hand from him: It may be thou art [Page 147] one that enviest and repinest at the Prosperity of thy Neighbour; thou art lean, because he's fat; thine Eye is evil towards him, because God is good to him: Oh! thou art an uncharitable Wretch! And how dwellest the Love of God in thee, when thou hast no Love to thy Brethren?
A Second Note of True Charity, is, when a Man is willing and ready to pardon and remit Offences done unto him; and to seek Reconciliation where he hath given Offence.—Indeed, this is a very hard Matter to put in practice, Mens Hearts are so full of Pride, Scorn, Rancour, Malice and Revenge.—But a truly Charitable Man will do for Man, as God hath done for him, who hath freely pardoned him for greater Offences; and though he were the offended Party, yet first sought Reconciliation with him. And therefore, how far are those implacable, revengeful, and irreconcilable Spirits, who know not how to pardon an Offence, or to pass by an injury; but, Aeternum servant sub pectore vulnus, carry an everlasting Grudge with them; will watch an Opportunity of Revenge, though it may be seven Years hence? How far, I say, are these implacable and revengeful [Page 148] Spirits from that Love and Charity which becomes Men, more- especially Christians?—Are there not many come to the Sacrament with this Mind, that will profess they are in Charity with all the World, freely forgive all [...] owe no Man ill Will? But as the Serpent i [...] said to lay down her Poyson while she drinks, and afterwards swallows it up again; so these seem, while they come to the Lord's Table (which ought to be a [...]nd of Christian Love and Charity) to lay down their malicious and revengeful Thoughts, but afterwards will re-assume and take them up again to the purpose. Such Hypocrisie and Impiety God will certainly find out, and severely punish.
Thus you see wherein and how we are to Examine our selves, before we come to the Lord's Table [...] [...]t may be demanded what is to be done, if, after Examination, we [...]ind our selves Unworthy?
R. They that find their wants of these Graces, that do unfeignedly bewail and mourn for them, that make it their humble and earnest Prayer to God for Redress; these are, indeed truly Worthy, though not so worthy as they would be.
But now, they that neither have these Graces, nor yet care for them; that are in no wise sensible of their sp [...]itual Wants, mourn not under the same, &c. these are utterly Unworthy: These are no better than Dogs, and such a [...]are to be ex [...]luded; and 'tis to be hoped Authority will, in time, fu [...]nish us with a Staff to keep them off.
As for poor, humble, contrite, mourning Hearts, &c. though they may be conscious to themselves of much Unworthiness; yet let them not draw back, but come with holy Fear, and humble Reverence: And with a word of Direction to such, how to behave themselves there, I shall conclude.
1. Know what your Minds must be [...]ixed and think upon in the Sacrament.
2. What Affections are to be stirred up in you at the Sacrament.
For the First: Your Thoughts are not to dwell upon the Outward Elements and Actions of the Sacrament; but to be raised up to a Meditation upon Christ's Death, and the Benefits thereof.
The Bread and Wine, separated by Consecration to this holy Use, should [Page 150] re-mind us of Christ's being foreordained, and set a-part by God, from all Eternity, to the work of Man's Redemption.
The Breaking of the Bread, and the Pouring forth of the Wine, should bring to our remembrance how Christ was torn in his Body with Wounds and Stripes, and to [...]tur'd in his Soul with the sense of his Father's Wrath and Indignation, and that for our Sins and Transgressions.
When the Minister offers to thee the Bread and Wine, think of Christ given to thee of God freely, and freely giving himself to thee, if thou wilt receive him.
When thou receivest and eatest those Elements, think on Christ, the living Bread, that gives Life to thy Soul, and by his Merits preserve; it from Eternal Death. Let thy Heart cleave unto him by Faith; throw thy self into his Arms; wash thy Soul in his Blood; hide thy self in the Holes and Clefts of this Rock, from the stormy Tempest of God's Wrath.—This is the Life of this holy Sacrament; without which Spiritual Applications, all is but a dead and empty Ceremony.
Now, of the Affections that must be excited and stirred up in thi [...] Ordinance:
1. Our Hearts must be drawn to a firm relying and dependance upon Christ, as an All-sufficient Saviour, having paid the utmost Farthing, and trod the Wine-press, defeated all the Powers of Darkness, and purchased for us a Kingdom that cannot be shaken. Let not greatness and difficulty of the Work of Redemption, terrifie us; Christ hath finished.
2. The sight of Christ Crucified, should beget in us a godly Sorrow for our Sins, that were the Judasses, Pilates, Zech. 12. 10. Jews. Mourn over him.
3. Thankfulness: Because by Christ's Death, is purchased for us the greatest Blessing that ever was, Pardon, Reconciliation, Grace, Glory.
2. On our part, the greatest Undesert that might be.
3. Infinite Disproportion betwixt Christ and us, the Just for the Unjust; the Prince of Glory, for Vassals of Baseness.
4. Love unto Christ. How should we love Christ, that loved us, and gave himself for us!
1. A Man must Examine himself, after he is come from the Sacrament, [Page 152] to consider what Comfort and Encrease of Grace he hath received, what quickning Vertue and Refreshment he hath found to flow out of Christ into his Soul. Now, upon such Examination, a Man shall find that it hath [...]een well with him at the Sacrament, o [...] that it hath not, and so accordingly he is to proceed.
First then, If a Man hath found no Joy, Comfort, or Enlargement; but, upon Examination, finds that he hath been unfruitful dead, and dull, then two things are to be done.
1. Suspect thy self, that thou hast been [...]ailing either in thy Preparation to, or Performance of the Duty. Labour therefore to find out what it was that hinder'd the Efficacy of the Sacrament, and be seriously humbled for it. Yea, if we can but be sensible of our Senselessness of Heart,—that holy Duty, and truly mourn for it, we need no [...] [...]e much dishea [...]tned; because this is one Fruit of the [...]ife of Christ, which was undoubtedly received in the Sacrament.
2. Endeavour by after Pains and Humiliation, to quicken and awaken t [...]e Efficacy of the Sacrament: For we must know, Sacraments do not always work for the present, [Page 153] but the Efficacy may come afterwards.
The first Sacrament of the Supper the Disciples receiv'd, it's like they found not the Efficacy of it for the present; for then they understood nothing of Christ's Death, neither could it sink into their Heads that He should die: but yet afterwards, when they came more clearly to understand the Mysteries of Redemption, and the whole [...]octrine of Christ, [...]o question but they reaped the Benefit of that Ordinance, which then they fully understood not.
'Tis with the Sacrament, as with the Word. Many a Man hears the Word, and, in some measure, minds it; but for the present, it hath no Effect at all. It's possible it may work many Years after. A Sermon preach'd seven Years before, may prove the Means of a Man's Conversion seven Years after. We have an Example in that kind; All thing [...] that John spake Joh. 10. 41, 42. of this man, were true: And many believed on him there. This is written of some of John's Hearers. John had preach'd Christ before: They did not thereupon believe in Christ when he preach'd. John was dead and gone; but now, when Christ comes among [Page 154] them, they, upon John's former Sermons, preach'd a great while before, do now believe. John was dead, but not his Word; that works, while he lies in his Grave. Thus also may it be with the Sacrament: it doth not always presently work; it may and doth work with some a long time afterwards, when a Communicant, humbled for his Unprofitableness in the Duty, endeavours, by after-Diligence and Humility, to quicken and put Life into it—Though we have miscarried in our Preparations to the Sacrament, and Disposition in the Sacrament; yet may the Vertue, Efficacy and Comfort of it be recovered by after-Diligence, and after-Humiliation.—But if, when the business is once over, Men shall never look back, nor reflect upon it more, so as to be humbled for their Deadness, Hardness and Indisposition in the Duty, and have no care to make up that by after-Diligence, which was wanting in the present Performance, no marvel though they receive no Benefit or Advantage by it.
But, Secondly, If, upon after-Examination, and a Review of the Business, we find that we were refreshed, our Hearts comforted and enlarged, [Page 155] that we had Vertue from, and Communion with Christ.
1. Let us bless God with our whole Soul, for his Mercy and Goodness to us; and with all thankfulness acknowledge his gracious dealing with us.
2. Let us be careful to keep up and maintain that graciou [...] and holy frame of Spirit which we brought from the Sacrament. Pray we as David did for the People, when he saw them in a good frame of Spirit, and that they offered willingly and freely towards the Building of God an House: O Lord, 1 Chron. 29. 18. keep this for ever in the imagination of the thoughts of the heart of thy people.—So, when we find a good frame of Heart wrought in us at the Sacrament, we should pray and endeavour that this frame of Heart might be still upheld and continued in us.—We should endeavour to keep alive as long as may be, that holy fire that was kindled in our Hearts in the Use of the Sacrament.
It's a great fault in us, when we come from the Sacrament, that we have no care to keep our Hearts in good frame, by Prayer, Meditation, or good Conference, but presently fall a discoursing about secular Business, or foolish, idle and unprofitable [Page 156] Matters. This is a dangerous quenching of the Spirit, and tends to the hardening of the Heart; as thrusting red-hot Iron into Water, makes it harder. Such sudden coolings and dampings of spiritual heats got in holy Duties, cannot be without much Danger to the Soul.
A Second thing to be look'd into, is, A great care to make good and perform that Vow of New Obedience which we have renewed with God, in the Sacrament. Our Hearts are very s [...]ippery (like a Bullock unaccustom'd to the Yoke,) and Satan is very subtle to draw us speedily to a breach, and therefore it concerns us to be watchful.
The Devil is exceeding desirous to go in, and go down after a Sacramental Sop. No sooner was Christ Baptized ( Luk. 3.) but ( Luk. 4.) presently after the Sacrament receiv'd, he sets [...]iercely upon Christ with all his might, strength and skill, in his Temptations; so he lies upon the catch to tempt us, immediately after we come from the Ordinance: And therefore we must have a special care to keep our Covenants, and to express the Power of God's Ordinance in the Hol [...]ness and Obedience of our Lives.
We must have a care to walk closely with God, to forsake all former Sins, to perform all Duties of Obedience, formerly neglected.
Elias, after he was fed by God, went in the strength of that Food, 1 King. 19. 8. Forty Days, and Forty Nights together. So should we walk in the strength of our Sacramental Food many Days, and shew that indeed we have received Strength from it, and by it, by keeping our Covenants with God, of Holiness and Righteousness.
Novus Dies, Novos Mores. Now God requires we should take up new Thoughts, Resolutions, Endeavours, that we should lead new Lives.
It should be with us, after our Communion with God in the Sacrament, as it was with Jacob after his Communion with God in Beth [...]l: Then Jacob lifted up his feet, and Gen. 19. 1. came into the land of the people of the East. He lift up his Feet, went with Strength, Spirit, and Chearfulness. So, when we have had Fellowship with God in the Sacrament, in the Strength of the heavenly Food we should lift up our Feet, and go on chearfully in God's Ways.
'Tis said, That Jesus returned from Luk. 4. 1. his Baptism in Jordan, full of the Holy Ghost, to be tempted of the Devil [...] He went from the Sacrament full of the Holy Ghost, and full of Power against the filthy Ghost. So should we rise from the Sacrament, full of the Holy Ghost, full of Power, and spiritual Strength: Tanquam Leones Ignem spirantes, Like Lions breathing Fire, (as St. Chrysostome speaks,) that so we may be Terrible to Satan, and Powerful against our Lusts.
That which St. Paul speaks, must Eph. 4. 28. be especially remembred, Let him that stole, steal no more. Let him that swore, swear no more; that used to lye, be drunk unclean, &c. Eccl. 5. 4. do so, be so no more. We do interpretatively, and in effect, Vow this in the Sacrament.
Reason thus with thy self therefore; I have been at the Sacrament; I have there vowed, and taken the Sacrament upon it, That I will forsake my Sins, become a New Man: And with this stop the Mouth of the Devil, when he shall tempt thee to Evil, either by himself, or Instruments, [ Christiana sum.]
Many come to the Sacrament, and there vow New Obedience; and yet when once the Action is over, O! how soon are their Vows forgotten.
'Tis said, That the people sate down Exod. 32. 6. to eat and drink, and rose up to play. How many sit down to eat and drink the Sacramental Elements; and that done, rise up to play? To what play? To play the Beasts, the Swine, the Wantons, the Wretches; and so make themselves, by such Receiving, two-fold, more the Children of the Devil than they were before.
The Abassines, after the Receiving of the Sacrament, think it not lawful for 'em to Spit on that Day, till the Setting of the Sun. This is Superstition; and yet such Superstition, as shall condemn the Profaneness of many among us.
They that hold it unlawful so much as to Spit that Day; would they, out of Excess of Drunkenness, Spue that Day? They that will not Spit that Day; would they endure the h [...]llish Drivel of ungodly Oaths, and unsavoury, rotten Communication to fall from their Mouths that Day? They that would not Spit that Day: [Page 160] would they in that Day spit in God's Face, as our common Swearers and Blasphemers do?
The Rock followed the Israelites: 1 Cor. 10. 4. The Water issued out of the Rock (according to some) followed them as they journeyed, and streamed after them in their removes: so should we have a care that the Vertue and Efficacy of the Sacrament should follow us, and stream after us, all the while we are travelling in the Wilderness of this World.
Unless it be thus with us, we horribly pollute and take God's Name in vain, a [...]d make our selves guilty of Spiritual Perjury, in the sight of God. And woe be to that Man that breaks Covenant with the Great God of Heaven and Earth! who will not be mo [...]ked, [...] will not be baffled, who will be a swift Witness against all such as gros [...]ly take his glorious Name in vain, and so [...]oully pollute his Holy Ordinance.
You see then, how much i [...] concerns us to walk Holily, Circumspectly, Faithfully, after our Participation of this Blessed and Holy Ordinance.
Doct. It is a necessary Duty required of every one, before he come to the Sacrament of the Lord's Supper, That he examine himself diligently and carefully.
Quest. Wherein d [...]th this Examination consist?
Resp. In a diligent Enquiry, Whether we have those Graces, or not, which are requisite to be found in every one that would come Worthily to this Ordinance. They are Three, Faith, Repentance, and Charity.
Without Faith, we cannot [...]eed on Christ, or drink his Blood. Without Repentance, we cannot mourn over Christ, whom we have pierced by our Sins, and crucified by our Transgressions; which is a Duty to be exercised in the Sacrament. And without Love, we have neither Union with Christ the Head; nor yet with the Faithful, who are the Members of Christ's Mystical Body.
First therefore, we are to examine our selves in Point of Faith.—Now, [Page 162] we may judge of the Truth of this Grace, by taking into our serious Consideration,
- 1st. How it is Wrought.
- 2dly. How it Works.
'Tis wrought by the Ministry of Rom. 10. 17. the Word: Faith cometh by hearing.
1. Convincing us of our Misery and Wretchedness, by reason of Sin, Original and Actual, the Sin of our Nature, and the Sins of our Lives.
2. Terrifying us with the Threats of the Curse Internal, External, Eternal.
4. Humbling us, and laying of us low, in the sight of God.
4. Revealing unto us the Lord Jesus Christ, in his Fulness, and Allsufficiency to Save, in his Willingness and Readiness to Embrace poor, contrite, broken-hearted Sinners.
5. Working the Heart to an insatiable Hunger and Thirst after him; [Page 163] to a Willingness to accept of him upon any Terms; to a Contentedness to do, or be any thing, so we may but have him.
6. To a Recumbency and Relying upon him alone for Lif [...] and Salvation; and a Resignation of our selves up unto Him: To whom, &c.
A PRAYER After Sermon.
ALmighty God, our Glory and our Hope, our Lord and Master, the Father of Mercy, and God of all Comfort, we present to thee the Sacrifice of a thankful Spirit, in humble and joyful Acknowledgment of those infinite Favours by which thou hast supported our State, enriched our Spirits, comforted our Sorrows, relieved our Necessities, blessed and defended our Persons, instructed our Ignorances, and promoted our Eternal Interests. Amen.
We praise thy Name for that Portion of thy holy Word of which thou hast made us Partakers this Day; Grant that it may bring forth Fruit unto thee, and unto Holiness in our whole Life, to the Glory of thy Holy Name, to the Edification of our Brethren, and the eternal [Page 165] Comfort of our Souls in the Day of our Lord Jesus. Amen.
Have Mercy on all that desire, and all that need our Prayers: Visit them with thy Mercy and Salvation; Ease the Pains of the Sick, Support the Spirits of the Disconsolate, Restore all that are Oppressed to their Rights: Remember them that are appointed to die, give them Comfort, perfect and accept their Repentance, give them Pardon for Jesus Christ's sake, that in the Glories of Eternity they may magnifie thy Mercy for ever and ever. Amen.
Hear the Cryes of the Orphans and Widows in their Calamity: Let all their Sorrow be sanctified, and end in Peace and Holiness, in the Glorification of thy Name, and the Salvation of their Souls. Amen.
Lord, pity and pardon, direct and bless, sanctifie and save us all: Give Repentance to all that live in Sin, and Perseverance to all thy S [...]ns and Servants; for his sake who is thy Beloved, and the Foundation of all our Hopes, our Blessed Lord and Saviour Jesus: To whom, with the Father, and the Holy Spirit, be all H [...]r and Glory, Praise and [Page 166] Adoration, now, and for evermore. Amen.
The Peace of God, which passeth all Understanding, keep your Hearts and Minds in the Knowledge and Love of God, and of his Son, Jesus Christ, our Lord; and the Blessing of God Almighty, the Father, Son, and Holy Ghost, be amongst you, and remain with you always. Amen,
- DR. Horneck's Fire from the Altar.
- Dr. Jeremiah Taylor's Rules of Holy Living and Dying.
- A Weeks Preparation to the Receiving the Sacrament.
- Two Discourses: The First, A Christian Exhortation against the Fear of Death; The Second, A Brief Declaration of the Resurrection of the Dead.
- Dent's Plain-mans Path-way to Heaven.
- Dr. Horneck's Great Law of Consideration.
- Dr. Sherlock's Preparation for Death.
- —His Discourse of Judgment.
- The Doctrine of the Bible.
- Smith's David's Repentance.
- Garden of Spiritual Flowers.
- Ecclesiastical History Epitomised.
- Dr. Hammond's Practical Catechism.
- The Countess of Morton's Daily Devotions.
- Dr. Taylor's Golden Grove; being, A Choice Manual of Prayers.
- Kempis's Christian Pattern.
- Gerhard's Meditations.
- Smith's Great Assize.
- [Page]THE Pious Christian's Devotion, and most excellent Family Companion, &c.
- The Grounds of Reading, Writing, and Pronouncing of the English Tongue: Laid down in a New and Easie Method. By T. Osborn, Minister of the Gospel, and Teacher of a Private School in Hatton-Garden.
- A Short Catechism, containing the Principles of Christian Religion, compos'd for the Instruction of Youth; together with Prayers for every Day in the Week, and Graces Before and After Meat. By James Clifford, M. A. late of Magdalen College, Oxon.
- The most Excellent and Famous History of the most Renowned Knight, Amadis of Greece, sirnamed Knight of the Burning Sword.
- The English Fortune-Tellers. Quarto.